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LIBRARY 

OF  THE 

University  of  California. 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1894. 
Accessions  No.f^Y//)  /  .      Class  No. 


Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/fourgospelsarranOOmortrich 


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THE 


FOUR   GOSPELS; 


ARRANGED  AS 


A  PRACTICAL  FAMILY  COMMENTARY, 


FOR 


EVERY  DAY  IN  THE  YEAR. 


BY  THE  AUTHOR   OF  "THE   PEEP   OF   DAY,"   ETa 


EDITED,   WITH   AN   INTRODUCTOEY   PREFACE, 

By   STEPHEN   H.    TYNG,    D.  D. 

RiOTOR  OF  St.  George's  Chukch,  in  the  city  of  New  York 


ILLUSTRATED    WITH    TWELVE    HIGHLY    FINISHED    STEEL    ENGRAVINGS, 


NEW  YORK: 
D.   APPLETON  AND   COMPANY, 


846    &    348    BROADWAY. 
M.DOOO.LVI. 


-:^s 


^y/oi 


INTRODUCTORY  ESSAY. 


Among  all  tlie  varied  departments  of  religions  nseful- 
ness,  no  effort  can  be  of  greater  importance  tlian  to  make 
the  sacred  word  of  God  interesting  and  attractive  to 
youthful  minds.  This  divine  book  contains  within  itself 
instruction  which  is  of  infinite  value  to  the  soul.  It  con- 
veys this  heavenly  instruction  by  means  and  methods  ex- 
ceedingly adapted  to  awaken  and  gratify  the  curiosity  and 
delight  of  the  youthful  mind,  when  they  are  properly 
illustrated,  and  brought  out  to  view.  It  is  susceptible  of 
such  explanation  and  comment,  by  a  wise  and  affectionate 
teacher,  who  has  himself  been  taught  by  the  Holy  Spirit 
in  the  things  of  God,  as  shall  clothe  its  expositions  with 
the  deepest  and  most  absorbing  interest,  and  enchain  the 
attention  of  those  to  whom  they  are  addressed.  The 
amazing  variety  of  forms  in  which  God  has  been  pleased 
here  to  reveal  his  holy  will  and  purpose,  and  to  proclaim 
his  mercy  and  his  truth  to  men,  furnish  a  subject  for  study 
and  meditation,  compensating  the  utmost  devotion  of  time 
and  thought,  and  able  to  engage  and  reward  the  attention 
and  interest  of  the  most  youthful  student  or  hearer.  The 
one  great  purpose  of  the  Holy  Scriptures  is,  to  reveal  a 
Saviour  for  man,  in  all  the  fulness,  and  power,  and  glory 
of  his  work;    and   to  make    men    wise    unto   salvation, 

2 


10  INTRODUCTORY  ESSAY. 

tlirougli  faitH  in  him.  There  is  probably  no  single  por- 
tion of  tlie  Bible  wliicli  is  not  intended  to  be  particularly 
connected,  in  some  way,  with  this  great  subject,  and,  in  its 
proper  application,  to  illustrate,  explain,  or  enforce  it.  To 
understand  this,  to  find  everywhere  a  Saviour  revealed, — 
or,  as  Bernard  has  said,  "Christus  in  omnibus," — is  the 
desire  and  effort  of  every  real  believer  in  Jesus,  in  his 
study,  and  in  his  expositions  of  the  word  of  God.  When 
this  great  light  is  once  truly  discovered  in  the  Scriptures, 
it  is  seen  to  shine  everywhere.  The  garden  of  Eden  and 
the  flood  of  Noah, — the  journeys  of  the  patriarchs  and  the 
sorrows  and  deliverance  of  Israel, — the  wilderness  and  the 
land  of  promise, — ^the  tabernacle  and  the  temple,  with  all 
their  rites  and  festivals,  and  divine  appointments  for  the 
worship  of  the  children  of  Jacob, — each  appears  intended 
to  give  witness  to  the  grace  and  glory  of  a  Saviour ;  and 
shines  most  attractively,  glowing  with  the  excellence  and 
beauty  of  his  merits  and  grace.  The  effort  to  understand 
this  sacred  purpose,  to  ascertain  ''  the  mind  of  the  Spirit" 
in  every  passage,  imparts  a  very  peculiar  interest  to  the 
private  study  of  the  sacred  word,  and  to  its  familiar  expo- 
sitions to  others.  The  Bible  thus  becomes,  in  every  pas- 
sage, important  to  every  reader,  and  presents  in  each,  some 
new  and  peculiar  view  of  gospel  truth  to  the  attentive  and 
spiritual  mind.  Eedemption, — ^glorious  and  complete  re- 
demption for  man,  in  the  incarnation,  death,  resurrection, 
and  dominion  of  the  Son  of  God,  and  in  all  the  wonder- 
fal  results  of  this  amazing  undertaking,  in  the  history  and 
experience  of  man  redeemed  by  his  sacrifice  and  power, — 
becomes  the  special  theme  of  instruction  in  every  histoiy 
and  event  recorded  in  the  Scriptures,  however  local  and 
individual  they  may  at  first  appear.     Now,  to  interest  the 


INTRODUCTORY  ESSAY  11 

minds  of  tlie  young  in  this  great  subject, — ^to  show  to 
them,  simply,  "but  clearly  and  effectually,  what  God  really 
means  to  teach  in  his  holy  word, — to  take  off  the  dull, 
technical,  and  barren  aspect  under  which  this  word  habit- 
ually appears  before  them,  and  to  make  them  feel  that  it 
is  really  attractive,  striking,  and  full  of  instruction  which 
they  will  truly  love  to  receive,  is  an  object  worthy  of  the 
labor  and  devotion  of  any  human  mind ;  an  employment 
large  and  important  enough  to  command  any  exertions,  or 
any  study,  on  the  part  of  those  who  feel  a  real  desire  to 
be  spiritually  useful  to  others. 

This  is  a  department  of  Christian  usefulness  which  was 
scarcely  touched  in  the  Church  until  the  present  age,  and 
which  even  now  has  been  but  very  partially  improved. 
In  our  time,  some  effort  has  been  made  to  bring  the  pre- 
cious truths  of  the  Bible  within  the  reach  and  comprehen- 
sion of  the  young.  Much  benefit  has  been  thus  conferred 
upon  them.  Doubtless  the  eternal  salvation  of  many  will 
be  found  to  have  resulted  from  the  various  instruments  of 
this  most  interesting  and  important  class  of  Christian  labor. 
The  excellent  author  of  this  present  familiar  commentary, 
— a  Christian  lady,  if  we  are  rightly  informed, — has  ac- 
complished an  important  measure  of  this  desired  work. 
Her  other  publications  named  in  the  title-page  of  the  pres- 
ent, are  most  successful  efforts  to  make  scriptural  truths 
acceptable  and  engaging  to  the  young.  The  present  work, 
published  under  the  rather  indefinite  title  of  "  Light  in  the 
Dwelling,"  is  an  undertaking  in  the  same  line,  equally  val- 
uable, and  likely  to  be  equally  successful.  It  is  a  familiar 
practical  commentary  upon  the  Gospels,  in  language  ex- 
tremely simple,  and  in  the  character  and  matter  of  its  in- 
struction, most  valuable  and  correct.     This  is  a  very  fair 


12  INTRODUCTORY  ESSAY. 

specimen  of  a  work  which  yet  remains  to  be  accomplished, 
and  which,  if  well  done,  would  be  an  invaluable  gift  to  the 
Christian  church.  We  mean  an  interesting  and  familiar 
commentary  on  the  Scriptures,  suited  in  language  and  sen- 
timent to  the  minds  of  the  young.  Who  shall  have  the 
blessed  and  exalted  privilege  of  being  thus  "  a  teacher  of 
babes,"  in  the  great  and  gracious  truths  of  the  word  of 
God  ?  Where  is  the  faithful  spiritual  guide  whom  God 
will  raise  up,  prepare,  and  instruct,  for  this  important  de- 
sign, of  giving  a  clear,  evangelical,  and  attractive  exposi- 
tion of  his  sacred  word,  illustrated  in  language  and  style 
adapted  to  families,  and  especially  to  the  youthful  mem- 
bers of  families,  in  the  church  of  Christ  ?  We  believe  no 
work  could  be  more  important,  or  would  be  more  likely  to 
be  useful,  popular,  and  successful,  than  such  a  commentary, 
wisely  designed,  and  intelligently  and  truthfully  executed. 
The  attention  and  interest  of  youthful  minds  can  always 
be  easily  drawn  to  the  Bible,  when  expositions  of  it  are 
within  the  reach  of  their  comprehension,  and  adapted  to 
their  habits  of  thought.  There  would  scarcely  be  found 
an  exception  to  this  remark,  whether  children  were  indi- 
vidually or  collectively  addressed  by  such  expositions. 
And  while  the  far  greater  portion  of  those  who  are  really 
taught  of  God  in  the  revelations  of  his  word,  are  early 
interested  by  the  Holy  Spirit  in  these  great  subjects,  and 
become,  while  they  are  yet  young,  spiritually  and  truly  the 
members  of  his  kingdom,  this  precious  and  important  class 
of  minds  constitute  a  field  of  labor,  which  all  ministers  and 
mature  Christians  ought  to  feel  it  a  privilege  to  cultivate 
with  eagerness  and  perseverance. 

The  deep  interest  which  the  author  of  the  present  work 
felt  in  this  field  of  effort,  to  which  she  has  devoted  her 


INTRODUCTORY  ESSAY.  13 

powers  and  pen,  may  be  gathered  from  tlie  following  stri- 
king passage  from  her  own  preface : 

"  And  what  is  success  ?  JN'o  circulation,  however  exten- 
sive,— no  approbation,  even  of  the  wise  and  good,  could  be 
deemed  success,  if  unattended  by  the  conversion  or  edifica- 
tion of  immortal  souls.  But  if,  at  the  last  day,  it  should 
be  made  manifest  that,  through  the  means  of  this  humble 
work,  some  thoughtless  girl,  removed  from  a  beloved  home, 
and  sojourning  among  strangers,  had  been  led  to  cry,  '  My 
Father,  thou  art  the  guide  of  my  youth,' — that  some  igno- 
rant boy,  in  times  past  unprofitable  to  all,  had,  like  Onesi- 
mus,  become  profitable  to  his  employer  and  to  the  church 
of  God, — that  some  self-righteous  person,  faithful  to  her 
earthly  master,  but  a  rebel  against  the  best  of  Masters,  had 
been  brought,  in  her  declining  years,  to  seek  His  righteous- 
ness, and  devote  herself  to  His  service, — that  some  unhappy 
wanderer,  stained  with  secret  crime,  and  tormented  by  the 
pangs  of  a  guilty  conscience,  had  been  encouraged  to  plead 
for  pardon,  and  to  wash  in  the  Saviour's  precious  blood, — 
that  some  little  child,  sitting  at  the  feet  of  its  father,  or 
of  its  mother,  turning  over  the  leaves  of  its  first  Bible,  had 
learned  to  love  the  Friend  of  little  children, — this,  thu 
would  indeed  be  success.  Will  the  reader  join  his  prayers 
to  mine  that  such  a  boon  may  be  granted  me  by  '  the  Fa- 
ther of  LIGHTS,  from  whom  cometh  down  every  good  and 
perfect  gift  V  "  "^ 

Such  success  as  this,  we  have  no  doubt,  the  author  will 
find,  in  a  very  abundant  measure, — success  which  will  cheer 
her  soul  and  enlarge  her  blessedness  in  a  world,  where  the 
works  of  men  are  made  manifest,  and  the  faithful  people 
of  God  have  praise  of  him.  It  is  in  the  full  conviction  that 
this  present  work  is  eminently  adapted  to  produce  this 


14  INTRODUCTORY  ESSAY. 

happy  result,  and  to  open  the  precious  and  imperishable 
blessings  of  the  Gospel  to  those  who  familiarly  use  it,  that 
we  are  able  to  recommend  it  in  a  very  cordial  and  unqual- 
ified manner.  It  will'  be  a  faithful  and  attractive  guide 
both  in  family  reading  and  in  the  private  study  of  the 
young.  K  God  shall  be  pleased  to  accompany  it,  and  bless 
it  with  his  own  Holy  Spirit,  it  will  prove  to  all  who  em- 
ploy it  for  their  instruction,  a  guide  to  the  knowledge  of  a 
Saviour,  and  a  faithful  interpreter  of  his  sacred  word.  It 
may  serve  also  as  a  very  excellent  pattern  and  guide  for 
the  discharge  of  a  similar  duty  by  other  Christians,  to 
whom  the  opportunity  may  be  given.  It  will  encourage 
them  to  attempt  the  plan  of  similar  familiar  expositions  of 
the  Scriptures  in  their  own  families,  or  in  Sunday-schools, 
or  on  other  occasions,  where  a  way  may  be  opened  for  a 
word  of  exhortation  or  counsel.  And  thus  the  author's 
labor  may  be  crowned  with  an  enlarging  and  perpetuating 
influence,  quite  beyond  the  modest  and  limited  expecta- 
tions she  would  herself  have  formed. 


CONTENTS. 


BXPOSIT'ON  PAOB. 

1.  Johni.l— 5.    The  Word • 27 

2.  John  1.6— 11.    The  Witness 28 

3.  John  i.  12,  13.    The  sons  of  God 29 

4.  John  i.  14—18.    The  testimony  of  John..  30 

5.  Luke  i.  1—4.    The  Preface 32 

6.  Luke  i.  5 — 14.    The  angel's  visit  to  Zach- 
arias 33 

7.  Lake  i.  15 — 17.  The  Prophecy  concerning 
John  the  Baptist 35 

8.  Luke  i.  18— 23.  The  unbelief  of  Zacharias  36 

9.  Luke  i.  26—33.    The  angel's  visit  to  Mary  37 

10.  Luke  i.  35 — 15.    Mary's  visit  to  Elizabeth.     39 

11.  Luke  i.  4G— 56.    The  Song  of  Mary 40 

12.  Luke  i.  57 — 66.   The  Circumcision  of  John    41 

13.  Luke  i.  67  to  end.    The  prophecy  of  Zach- 
arias  • 42 

14.  Matt.  i.    The  angel's  visit  to  Joseph 44 

15.  Luke  ii.  1—7.  The  birth  of  the  Lord  Jesus 
Christ 45 

16.  Luke  ii.  8—14.    The  angel's  appearance  to 
the  shepherds 46 

17.  Luke  ii.  15—20   The  shepherds  visit  Beth- 
lehem      48 

18.  Luke  ii.  21—32.    The  song  of  Simeon 49 

19.  Luke  ii.  33—35.    The  words  of  Simeon  to 
Mary 51 

20.  Luke  ii.  36 — 40.    Anna  the  prophetess  ...    52 

21.  Matt.  ii.  1—8.    The  wise  men's  arrival  at 
Jerusalem 54 

22.  Matt.  ii.  9—11.    The  wise  men's  journey 

to  Bethlehem 56 

23.  Matt.  ii.  12— 15.    The  heavenly  warnings.     58 

24.  Matt.  ii.  16—18.     The  slaughter  of  the 
babes 59 

25.  Matt.  ii.  19—23.    Joseph's  return 60 

26.  Luke  ii.  41  to  end.    Christ  among  the  doc- 
tors      62 

27.  Matt.  iii.  1—6.    John  preaches  in  the  wil- 
derness       64 

28.  Matt.  iii.  7—12.  John  warns  the  Pharisees 
and  Sadducees 66 

29.  Luke  iii.  10—14.    John  instructs  various 
classes  in  iheir  duties 67 

30.  Matt.  iii.  13  to  end.   The  baptism  of  Christ    70 

31.  Matt.  iv.  1—7.    The  temptation  of  Christ.     72 

32.  Matt.  iv.  8—11.    The  same  continued  ....     74 

33.  John  i.  19—34.    The  record  of  John  at 
Bethabara 76 

34.  John  i.  35 — 12.    Andrew  leads  Simon  to 
Christ 77 

35.  John  i.  43  to  end.    Philip  leads  Nathanael 

to  Christ 78 

36.  John  ii.  1 — 10.     Jesus  turns  water  into 
wine 80 

37.  John  ii.  11—17.    Christ  purifies  the  tem- 
ple       82 

38.  John  ii.  18  to  end.    Christ  speaks  of  the 
temple  of  his  body 83 

39.  John  iii.  1 — 8.    Christ's  conversation  with 
Nicodemus  85 

40.  John  iii.  9—21.     The  conversation  con- 
cluded       87 

41.  John  iii.  22  to  end.    John's  testimony  to 
Christ  at  Enon 88 

42.  Luke  iii.  19,  20.    John's  imprisonment ...    90 

43.  John  iv.  1—15.  Christ's  conversation  with 
the  womaa  of  Samaria 92 


EVEiaNO  SCRIFTURB  PORTIOH. 

Gen.  i.    The  Creation. 

James  v.    Conversion  of  smners. 

Eph.  ii.    Regeneration. 

2  Cor.  iv.    The  glory  of  Christ. 

1  Tim.  iii.    Inspiration  of  the  Scriptures. 

Kom.  iii.    Righteousness.  * 

Numbers  vi.  1—12.    The  Nazarite. 

Ex.  iv.  1—17.    Two  signs  wrougiit  by  Moscf. 
Is.  xi.    Christ  the  rod  out  of  Jesse's  stem. 
Heb.  ii.    Christ's  human  nature. 
Ex.  xiv.    The  Red  Sea. 
Eccles.  xii.    Early  piety. 
1  John  ii.    Strong  in  spirit. 

Is.  vii.  10  to  end.    Immanuel. 
Micah  V.    Bethlehem. 

Rev.  V.    Angels'  songs  in  heaven. 

Ez.  xxxiii.  21  to  end.    Ezekiel's  words  listened  (o 

as  a  lovely  ?ong. 
Job  xix.    Seeing  the  Redeemer. 
1  Peter  ii.    Clirist  a  stone  of  stumbling. 

1  Tim.  v.    A  widow  indeed. 

Ps.  ii.,  iii.,  iv.    The  opposition  of  the  wicked  tf 

Christ  and  his  people. 
Ps.  Ixxii.    Kings  shall  worship  Christ. 

Job  V.    Disappointment  of  wicked  devices. 

2  Sam.  xii.  13—23.    David's  child 

Prov.  iii.    Promise  of  direction. 
2  Cor.  v.    Serving  the  Lord. 

Isaiah  xl.  1—17.    Prophecy  concerning  John. 

Phil.  iii.    The  righteousness  of  Christ. 

Titus  ii.    Relative  duties. 

Eph.  i.    "Accepted  in  the  beloved." 

Deut.  viii.    The  wilderness. 

Gen.  iii.    The  fall  of  man. 

Numb,  xxviii.  1—25.    The  daily  burnt-offering*. 

Is.  Iv.    Invitation  to  come  to  Christ. 

Ps.  cxxxix.    God's  all-seeing  eye. 

Prov.  iv.    The  path  of  the  just. 

Ps.  Ixix.    Zeal  for  God's  house. 

Rev.  ii.  1—17.    Christ  knows  our  works. 

Rom.  viii.  1 — 17.    The  earthly  and  spiritual  mlud 

Numb.  xxi.  1—9.    The  brazen  serpent. 

Ps.  Ixxiii.    The  wicked  and  the  righteous. 

Ez.  xiv.    The  stumbling-block  of  iniquity. 
Rev.  xxii.    The  water  of  life. 


16  CONTENTS. 

EXF08ITI0K.  PAGE.  EVENING  SCRIPTURE  PORTIOIT. 

44.  John  iv.  16—24.    The  conversation  con-  2  Kings  xvii.  24  to  end.    Samaria, 
tinned 94 

45.  John  iv.  25—38.    The  spiritual  harvest..  •    96      1  Cor.  iii.    Ministers  compared  to  husbandmen. 

46.  John  iv.  39  to  end.    The  conversion  of  the  1  Thess.  ii.    Converts  to  the  Gospel. 
Samaritans,  and  the  healing  of  the  noble- 
man's son • 97 

47.  Luke  iv.  14—32.    Christ  preaches  at  Naz-  Is.  Ixi.    The  acceptable  year. 
areth 98 

48.  Matt.  iv.  12—17.    He  takes  up  his  abode  Isaiah  ix.    The  light  that  shone  in  Zebulon  anii 
atCapernaum 100  Naphtali. 

49.  Malt.  iv.  18—22.    He  calls  Peter,  Andrew,  Judges  vi.    The  calling  of  Gideon. 
James,  and  John 101 

50.  Luke  V.  1—11.    The  miraculous  draught  Acts  ii.  32  to  end.    Conversion  of  three  thousand, 
offishes 102 

51.  Mark  i.  21—28.    Christ  casts  out  a  devil  in  Ps.  I.  God's  rejection  of  the  services  of  the  wicked, 
the  synagogue 104 

52.  Mark  i.  29—39.    The  scene  at  sunset  and  Job  xxix.    Deeds  of  mercy, 
at  sunrise 106 

53.  Matt.  iv.  23— 25.  Mark  i.  40— 45.   The  cure  2  Kings  v.    Naaman. 
of  the  leper,  and  of  multitudes  with  divers 

diseases  and  torments 107 

54.  Luke  v.  16—26.    The  paralytic  let  down  Ps.  xxxii.    Forgiveness  of  sins, 
through  the  house-top 109 

55.  John  V.  1—9.    The  miracle  at  the  pool  of  Zee.  xiii.    Fountain  for  sin. 
Bethesda 110 

56.  John  V.  10—16.    Christ's  interview  with  Amos  iv.    Warnings  against  sin. 
the  restored  paralytic Ill 

57.  John  v.  17—30.    Christ's  defence  of  him-  Acts  xiii.  16  to  end.    The  Judgment-day. 
self  before  the  Sanhedrim 113 

58.  John  V.  31—39.    The  defence  continued. .  114      Heb.  i.    The  divinity  of  Christ. 

59.  John  V.  40  to  end.     The  defence  con-  Deut.  xviii.    The  prophet  like  unto  Moses, 
eluded 116 

60.  Matt.  xii.  1—8.    Christ  defends  his  disci-  Hosea  vi.    Mercy  and  not  sacrifice, 
pies  when  falsely  accused 117 

61.  Matt.  xii.  9— 13.    He  heals  the  man  with  2  Thess.  ii.    Believing  a  lie. 
the  withered  hand 119 

02.  Matt.  xii.  14-21.    Isaiah's  description  of  Is.  xiii.    The  gentleness  of  Christ, 

the  Saviour 120 

63.  Luke  vi.  12—16.  Christ  chooses  his  twelve  Jer.  iii.  12  to  end.    Promise  of  good  pastors, 
apostles 122 

64.  Luke  vi.  17—19.    A  multitude  of  persons  Ps.  cvii.  1—22.    The  mercy  of  God  to  the  misera- 
healed  by  touching  Christ 123  ble. 

65.  Matt.  V.  1—10.    Christ  begins  his  sermon  2  Sam.  xvi.  1—14.      David's  meekness  towardi 
on  the  Mount  by  pronouncing  the  beati-  Shimei. 

tudes 125 

66.  Matt.  V.  11—16.    He  prepares  his  disciples  Dan.  vL    Den  of  lions, 
for  persecution 127 

67.  Matt.  V.  17—32.    He  explains  the  spiritual  Gen.  iv.  1—16.    Cain  and  Abel, 
nature  of  the  law 128 

ee.  Matt.  V.  33— 37.     He   forbids   irreverent  Heb.vL    The  oath  of  God. 

swearing 130 

69.  Matt.  V.  38 — 42.    He  enjoins  long-suffering  131      Deut.  xix.    Eye  for  eye. 

70.  Matt.  V.  43  to  end.    He  enjoins  the  for-  Lev.  xix.  1—18.    Love  of  our  neighbor, 
giveness  of  enemies 133 

71.  Matt.  vi.  1—4.    He  forbids  ostentation  in  1  Chron.  xxix.  1—19.    David's  gifts  to  the  temple, 
almsgiving 135 

72.  Matt.  vi.  5—8.    He  forbids  ostentation  in  Gen.  xxxii.  13  to  end.    Jacob  wrestling  with  the 
prayer 136         angel. 

73.  Matt.  vi.  9—13.    The  Lord's  Prayer 138      Rev.  xi.    The  kingdom  of  God. 

74.  Matt,  vi.  14, 15.    He  declares  whom  God  Is.  i,  1—20.    The  prayers  of  the  wicked, 
will  forgive 140 

75.  Matt.  vi.  16—18.   He  forbids  ostentation  in  Jonah  iii.  iv.    Fasting, 
fasting 141 

76.  Matt.  vi.  19 — 23.    He  forbids  covetousness  Prov.  xxiii.    Riches  have  wings, 
and  double-mindedness 142 

77.  Matt.  vi.  24  to  end.    He  forbids  worldly  Ps.  cxlv.    The  goodness  of  God  to  his  creatures, 
carefulness 144 

78.  Matt.  vii.  1—6.    He  forbids  hypocritical  Acts  xviii.    Enemies  of  the  truth, 
judgment 145 

79.  Matt.  viL  7—11.    He  promises  that  prayer  Prov.  ii.    Earnestness  in  seeking  the  Lord, 
shall  be  answered 146 

to.  Matt.  vii.  12—14.    He  describes  the  wrong  Is.  Ix.    Multitudes  of  believers  in  the  last  days, 

and  the  right  way 148 

81.  Matt.  vii.  15—20.    He  warns  against  false  Ez.  xiii.    False  prophets, 
prophets 149 

82.  Matt.  vii.  21—23.    He  predicts  the  rejec-  Heb.  xiii.    Doing  the  will  of  God. 
tion  of  the  false  professor 151 

83.  Matt.  vii.  24  to  end.    The  parables  of  the  James  i.    Hearers  of  the  word- 
house  on  the  rock  and  the  house  on  the 


CONTENTS. 


CXFOSn  ION.  PAGE. 

84  Lake  vii.  1—10.  The  tslieving  centu- 
rion   154 

83.  Luke  vii.  11—17.  The  raising  of  the  wid 
ow's  son 155 

86  Luke  vii.  18—23.  The  visit  of  John  the 
Uajtist's  disciples 157 

87  M.itt.  xi.  7—17.  Christ  commends  John 
the  Baptist 158 

68.  Luke  vii.  29—35.  He  reproves  the  Jews 
for  their  perverseness 160 

89.  Matt.  xi.  20—24.    He  upbraids  three  cities 

for  their  impenitence 161 

90.  Matt.  xi.  25  to  end.  He  offers  a  thanksgiv- 
ing to  his  Father,  and  invites  the  heavy  la- 
den to  come  to  him 163 

91.  Luke  vii.  36  to  end.  The  penitent  weep- 
ing at  the  feet  of  Jesus 164 

92.  Luke  viii.  1—3.  The  veomen  who  fol- 
lowed Jesus 165 

93.  Matt.  xii.  22—30.  Christ  disproves  the 
Pharisees'  blasphemous  accusation 167 

94.  Matt.  xii.  31,  32.  He  warns  against  the 
unpardonable  sin 169 

95.  Matt  xii.  33 — 37.  He  warns  against  idle 
words 170 

96.  Matt.  xii.  38—42.    He  refuses  to  give  a  sign 

to  the  Pharisees 171 

97.  Matt.  xii.  43—45.  The  parable  of  the  un- 
clean spirit 173 

98.  Matt.  xii.  46  to  end.  He  describes  who  are 
his  mother  and  his  brethren 174 

99.  Matt.  xiii.  1—17.  He  relates  the  parable 
of  the  sower,  and  explains  why  he  spake  in 
parables 176 

100.  Matt.  xiii.  18— 21.  The  explanation  of  the 
former  part  of  the  parable  of  the  sower  ....   177 

101.  Matt.  xiii.  22,  23.  The  explanation  of 
the  latter  part  of  the  parable  of  the  sower. .  178 

102.  Matt.  xiii.  24—30.  36—43.  The  parable 
of  the  wheat  and  tares,  with  the  explana- 
tion    180 

103.  Mark  iv.  21—29.  Jesus  encourages  his 
disciples  to  communicate  the  word 181 

104.  Matt.  xiii.  31—35.  The  parables  of  the 
mustard-seed  and  the  leaven 183 

105.  Matt.  44— 46.  The  parables  of  the  hidden 
treasure  and  of  thepearts 184 

106.  Matt.  xiii.  47  to  end.  The  parable  of  the 
fishing-net 185 

107.  Mark  iv.  33  to  end.  Christ  sleeps  in  the 
storm,  and  awakes  to  still  it 187 

108.  Mark  v.  1—20.  Christ  delivers  the  demo- 
niac who  dwelt  among  the  tombs '.   188 

109.  Matt.  ix.  9—13.  The  calling  of  Matthew, 
and  the  publican's  feast 190 

110.  Luke  V.  33  to  end.  Christ  explains  by 
parables  why  his  disciples  did  not  fast 191 

111.  Luke  viii.  40—48.  Christ  heals  the  wo- 
man who  touched  him  in  the  throng 193 

112.  Mark  v.  35  to  end.  He  raises  Jairus' 
daughter   194 

113.  Matt.  ix.  27—34.  He  gives  sight  to  two 
blind  men,  and  sjieech  to  a  dumb  man 196 

114.  Mark  vi.  1 — 6.  His  second  visit  to  Naza- 
reth     197 

115.  Matt.  ix.  35  to  end.  His  compassion  for 
the  multitude 198 

116.  Matt.  X.  1—7.  He  sends  out  his  twelve 
apostles 199 

117.  Matt.  X.  7—15.  He  directs  them  with 
whom  to  abide  during  their  travels 201 

118.  Matt.  X.  16—26.  He  prepares  them  for 
persecution 202 

119.  Matt.  X.  27—39.    He  encourages  them  to 

be  faithful 204 

120.  Matt.  X.  40  to  end :  xi.  1.  He  pronounces 
blessings  on  those  who  show  kindness  to  his 
disciples 206 

181.  Mark  vi.  12—29.  The  death  of  John  the 
Baptist 207 


KVKNINO   SCRIPTURB   PORTION. 

Heb.  xi.  1— 19.    Faith. 

1  Cor.  XV.  35  to  end.  The  resurrection  of  the  dead 

Is.  XXXV.    The  triumphs  of  the  Gospel. 

Mai.  iv.    Elijah. 

Jer.  vi.    Refusing  to  hearken. 

Jer.  xviii.    Judgment  on  impenitent  nations. 

Ps.  cxvi.    The  rest  of  the  soul. 

1  Peter  i.    Love  to  Christ. 

Acts  xxvi.    Paul  accused  of  madness. 

Acts  xix.  1—29.    Sceva  the  exorcist. 

1  John  V.    Sin  unto  death. 

James  iii.    Binfui  words. 

1  Kings  X.    The  Queen  of  Sheba. 

1  Sam.  XX viii.    The  witch  of  Endor. 

Ps.  cxix.  1—32.    Prayers  for  grace  to  do  the  will  of 

God. 
Ps.  XXV.    The  secret  of  the  Lord. 

2  Tim.  iv.    Demas. 

Ez.  xxxvi.  22  to  end.    The  heart  of  flesh. 
2  Tim.  ii.    False  doctrines. 

Eccles.  xi.    Sowing  seed. 

,Ps.  Ixxviii.  1—33.    God's  dealings  with  Israel. 

Job  xxviii.    The  preciousness  of  wisdom. 

Acts  XX.  17  to  end.    The  apostle  Paul's  parting 

discourse  to  the  Ephesians. 
Rom.  v.    God's  love  to  man. 

Acts  xix.  522  to  end.    Demetrius  the  silversmith. 

Micah  vi.    Mercy  better  than  sacrifice. 

Rom.  iv.    Justification  by  faith. 

Ps.  li.    Confession  of  sin. 

Gen.  xxii.    The  oflering  up  of  Isaac. 

Is.  xxxii.    The  blessed  effects  of  the  Gospel. 

Jer.  xi.    The  persecutions  of  Jeremiah. 

Ez.  xxxiv.    Unfaithful  shepherds. 

Acts  xxviii.    The  Gospel  rejected  by  the  Jews. 

Prov.  i.    The  doom  of  those  who  reject  God'i 

mercy. 
Acts  xxiv.    Paul  before  Felix. 

Deut.  xiii.    Fidelity  to  God. 

1  Kings  xviii.  1—20.    Obadiah. 

Phil.  i.    Paul's  desire  to  depart. 


18 


CONTENTS. 


EXPOSITION.  PAGE. 

122.  Mark  \\.  30-44.  Christ  feeds  five  thou- 
sand with  five  loaves  and  two  fishes 209 

123.  Matt.  xiv.  22  to  end.  He  walks  upon  the 
sea 211 

124.  John  vi.  22—29.  The  multitude  seek  Je- 
sus from  interested  motives 212 

125.  John  vi.  30—34.  They  ask  him  to  give 
them  bread 214 

126.  John  vi.  35 — 40.    Jesus  declares  himself 

to  be  the  bread  of  life 215 

127.  John  vi.  41—58.  He  promises  to  give  his 
flesh  and  blood  for  the  world 216 

128.  John  vi.  59 — 65.  He  explains  the  spiritual 
meaning  of  this  <leclaratlon 217 

129.  John  vi.  66  to  end.  He  asks  the  apostles 
whether  they  will  go  away 219 

130.  Matt.  XV.  1—20.  Jesus  eats  with  un- 
washen  hands 220 

131.  Matt.  XV.  21—28.    The  woman  of  Tyre..  222 

132.  Mark  vii.  31  to  end.  The  deaf  and  dumb 
man 223 

133.  Matt.  XV.  29—31.  Christ  heals  the  mul- 
titude on  the  mountain-top 224 

134.  Matt.  XV.  32  to  end.  He  feeds  five  thou- 
sand with  seven  loaves  and  a  few  small 
fishes 226 

135.  Matt.  xvi.  1 — 4.  He  refuses  to  grant  a 
sign  to  the  Pharir5ees  and  Sadtlucees 227 

136.  Matt.  xvi.  5 — 12.  He  warns  his  disciples 
against  the  leaven  of  the  Pharisees  and  Sad- 
ducees 229 

137.  Mark  viii.  22 — 26.    He  cures  a  blind  man 

by  touching  him  twice 230 

138.  Matt.  xvi.  13—20.  He  pronounces  a  bless- 
ing upon  Peter 232 

139.  Matt.  xvi.  21  to  end.    He  reproves  Peter.  •  234 

140.  Matt.  xvii.  1—4.    The  Transfiguration...  235 

141.  Matt.  xvii.  5 — 9.  The  voice  of  God  on  the 
Mount 236 

142.  Matt.  xvii.  10 — 13.  Christ  converses  with 
his  disciples  respecting  Elijah 238 

143.  Mark  ix.  14—27.    The  afliicted  father...  239 

144.  Matt.  xvii.  19—21.  Christ  speaks  to  his 
disciples  on  the  power  of  faith. 241 

145.  Luke  ix.  43—46.  He  foretells  his  suf- 
ferings    242 

146.  Matt.  xvii.  24  to  end.  He  pays  tribute 243 

147.  Mark  ix.  33—37.    He  teaches  humility 

by  the  example  of  a  child 244 

148.  Mark  ix.  38—42.  He  directs  his  disciples 
not  to  forbid  the  man  who  cast  out  devils  in 
his  name 245 

149.  Mark  ix.  43  to  end.  He  warns  his  disci- 
ples against  the  unquenchable  fire  and  nev- 
er-dying worm 247 

150.  Matt,  xviii.  10—14.  He  declares  how 
precious  the  little  ones  are  in  the  Father's 
sight 248 

151.  Matt,  xviii.  15—17.  He  directs  his  disci- 
ples how  to  treat  an  offending  brother 249 

152.  Matt,  xviii.  18—20.  He  promises  to  hear 
their  united  prayers 250 

153.  Matt,  xviii.  21  to  end.  The  parable  of  the 
unforgiving  servant 252 

154.  Luke  x.  1—16.  He  sends  out  seventy  dis- 
ciples .^^. 253 

155.  John  vii.  1—13.  The  brethren  of  Christ 
reproach  him 254 

156.  John  vii.  14—29.  He  defends  himself  for 
healing  on  the  sabbath-day 255 

157.  John  vii.  30—36.  He  speaks  of  going 
where  his  enemies  could  not  come 256 

158.  John  vii.  37—39.    He  invites  the  thirsty 

to  come  to  him 253 

159.  John  vii.  40  to  end.  The  enemies  of 
Christ  dispute  concerning  him 259 

160.  John  viii.  1—11.    He  refuses  to  condemn 

a  sinful  woman 260 

161.  John  viii.  12—20.  He  declares  that  the 
Father  b  his  witness 261 


EVENING  SCRIPTURE  PORTION. 

Amos  viii.    A  famine  of  hearing  the  words  of  th« 

Lord. 
Job  ix.    God  treads  upon  the  wave*  of  the  sea 

Ps.  xix.    The  preciousness  of  God's  word. 

Ex.  xvi.  1—21.    Manna  given. 

Ex.  xvi.  22  to  end.    Manna  laid  up. 

Rev.  iii.    Supping  with  Christ. 

Col.  i.    Thankfulness  for  conversion 

1  Cor.  xvi.    Love  to  Christ. 

Is.  xxix.    Hypocrisy. 

Job  i.    Trials. 

Job  xxxiii.    God's  various  dealings  with  men. 

Ps.  ciii.    The  Lord's  mercy. 

Ps.  xxxiv.    The  blessedness  of  trusting  in  God 

Jonah  i.  ii.    The  whale. 

1  John  iv.    The  truth. 

Ex.  xxxiii.    The  request  of  Moses. 
Acts.  iii.    The  apostles  heal  a  lame  man. 

2  Cor.  xi.    Sufferings  for  Christ's  sake. 
Ps.  xvi.  xvii.    Heavenly  desires. 

Ex.  xix.    Mount  Sinai. 

2  Kings  ii.    Elijah's  translation. 

Rom.  viii.  18  to  end.    The  Spirit's  intercession 
Heb.  xi.  23  to  end.    The  power  of  faith. 

1  Thess.  iii.    The  afflictions  of  believers. 

1  Kings  xvii.    Elijah  miraculously  fed. 

Numb.  xvi.  1—35.     The  rebellion  of  Korah,  1>» 

than,  and  Abiram. 
Numb.  xi.  16  to  end.    Moses'  refusal  to  forbid  tb* 

prophets. 

James  iv.    Resistance  of  evil. 


Gen.  xxviii.    Jacob's  dream. 

2  Thess.  iii.    Brotherly  admonition. 

Acts  xii.    The  prayers  of  the  church  for  Peter 
Col.  iii.    Forgiveness  of  injuries, 

3  Epistle  of  John.  Kindness  to  ministers. 
Jer.  xii.  Jeremiah's  treacherous  brethren. 
Job  xxii.    Acquaintance  with  God. 

Rom.  XV.    The  gospel  preached  to  the  Gentiles. 
Is.  xliv.    The  promise  of  the  Holy  Spirit. 
Jer.  xxvi.    Jeremiah's  apprehension  and  acquittd,! 
Ez.  xviii.  19  to  end.    "  Why  will  ye  die  1" 
Rom.  i.  1—23.    The  knowledge  of  God. 


CONTENTS. 


19 


EXPOSITION.  PAGE. 

IQk  Fohn  viii.  21 — 27.  He  warns  his  enemies 
a^inst  dying  in  their  sins 263 

163.  John  viii.  28 — 42.  He  instructs  the  new 
believers 264 

164.  John  viii.  43 — 50.  He  accuses  his  ene- 
mies of  being  the  children  of  Satan 265 

165.  John  viii.  51  to  end.  He  speaks  of  Abra- 
ham   266 

166.  Luke  x.  17—20.  The  return  of  the  sev- 
enty disciples 268 

167.  Luke  x.  21—24.    The  Saviour's  joy 269 

168.  Luke  x.  25—37.    Tlie  good  Samaritan  ...  270 

169.  Luke  x.  38  to  end.    Martha  and  Mary  ...  272 

170.  Luke  xi.  1 — 13.  Christ  encourages  his 
disciples  to  pray 273 

171.  Luke  xi.  37 — 44.  He  exposes  the  hypoc- 
risy of  the  Scribes  and  Pharisees 274 

172.  Luke  xi.  45  to  end.  He  exposes  the  wick- 
edness of  the  lawyers 276 

173.  Luke  xii.  1—12.  He  warns  his  disciples 
against  hypocrisy 277 

174.  Luke  xii.  13—21.  The  rich  fool  who  was 
suddenly  cutoff 278 

175.  Luke  xii.  22—34.  He  warns  his  disciples 
again- 1  worldly  carefulness 280 

176.  Luke  xii.  35 — 48.  He  exhorts  them  to 
watch  for  his  second  coming 281 

177.  Luke  xii.  49—53.  He  foretells  that  the 
gospel  will  occasi(m  divisions 283 

178.  Luke  xii.  51  to  end.  He  reproves  the 
people  for  not  discerning  the  signs  of  the 
time 284 

179.  Luke  xiii.  1 — 5.  He  speaks  of  two  awful 
events  that  had  lately  happened  at  Jerusa- 
lem   286 

180.  Luke  xiii.  6—9.  The  parable  of  the  fig- 
tree 287 

181.  Luke  xiii.  10-17.  Christ  restores  a  wo- 
man who  was  bowed  together 289 

182.  John  ix.  1 — 5.  The  man  who  was  born 
blind 290 

183.  John  ix.  6—23.  Christ  directs  the  blind 
man  to  wash  in  Siloam 292 

184.  John  ix.  24—34.  The  Pharisees  cast  out 
the  man  who4Was  born  blind 293 

185.  John  ix.  35—38.  Christ  finds  the  out- 
cast   295 

186.  John  ix.  39  to  end.  Christ  accuses  the 
Pharisees  of  wilful  blindness 296 

187.  John  X.  1 — 6.  The  parable  of  the  good 
shepherd 298 

188.  John  X.  7—13.  Christ  explains  the  par- 
able of  the  good  shepherd 299 

189.  John  X.  14 — 21.  He  concludes  his  dis- 
course concerning  the  good  shepherd 301 

190.  John  X.  22—30.    He  declares  that  he  and 

his  Father  are  one 302 

191.  John  X.  31  to  end.  The  Jews  attempt 
to  stone  him  for  saying  he  is  the  Son  of 
God 303 

192.  Luke  xiii.  2.3—30.  Christ  describes  the 
misery  of  those  who  shall  be  shut  out  of  his 
kingdom 305 

193.  Luke  xiii.  31  to  end.  He  replies  to  Her- 
od's threatening 306 

194.  Luke  xiv.  1 — 11.  He  reproves  the  ambi- 
tious guests 307 

195.  Luke  xiv.  12 — 14.  He  advises  his  host  to 
invite  the  poor • 308 

196.  Luke  xiv.  15—24.  The  parable  of  the 
great  supper 310 

197.  Luke  xiv.  25  to  end.  Christ  declares  that 
his  disciples  must  encounter  great  difficul- 
ties     311 

198.  Luke  xv.  1—10.  Parables  of  the  lost 
sheep,  and  of  the  lost  piece  of  silver 312 

199.  Luke  xv.  11—18.  The  departure  of  the 
prodigal  son 314 

200.  Luke  XV.  17-  -19.  The  repentance  of  the 
prodigal  son •• .  .••>• 315 


EVENING  SCRIPTURE  PORTION. 

Rev.  xiv.    Judgment  and  salvation. 

Rom.  vi.    The  slavery  of  sin. 

Jude.    The  fall  of  Satan. 

Gal.  iii.    The  faith  of  Abraham. 

Rev.  XX.    The  book  of  life. 

2  Sam.  xxiii.  1—23.    David's  chief  deeire. 
Ex.  xxiii.    Kindness  to  the  stranger. 
Ps.  cxix.  97—182.    Love  to  God's  law. 
Ps.  Ixv.    The  power  and  goodness  of  God 

Job  XV.    The  insignificance  of  man. 

2  Chron.  xxiv.    Zechariah  the  prophet. 

Gal.  ii.    Dissimulation. 

Eccles.  ii.    Search  after  happiness. 

Phil.  iv.    The  Lord's  care  of  his  people. 

1  Thess.  v.    The  Lord's  second  coming. 

Micah  vii.    Family  divisions. 

Daniel  xii.    The  time  of  the  end. 

1  Sam.  xxii.    Abiathar  the  priest. 

Zeph.  iii.    The  punishment  and  pardon  of  Israel. 

Ps.  cxlvi.  cxlvii.    The  poor  and  afilicted. 

Eccles.  ix.    Diligence. 

Ps.  cxlii.  cxliii.    The  prayers  of  the  desolate. 

Is.  Ii.    Encouragement  for  the  persecuted. 

Acts  v.  17  to  end.    Persecution. 

Acts  xiii.  1—13.    Elymas  the  sorcerer. 

Ps.  xxiii.  xxiv.    The  good  shepherd. 

Jer.  xxiii.  1 — 32.    Careless  pastors. 

Acts  xxii.    Paul  sent  to  the  Gentiles. 

Ps.  Ixxx.    The  Shepherd  of  Israel. 

Ps.  Ixxxi.  Ixxxii.    Great  men  addressed  as  gods. 

Rev.  xxi.    Everlasting  joy  and  misery. 

Deut.  xxxii.  1—29.    The  song  of  Moses  near  Mount 

Nebo. 
Prov.  XXV.  Counsels  respecting  behavior  in  society 

Deut.  xxvi.    Kindness  to  the  poor. 

Prov.  ix.    Wisdom's  invitations. 

1  Thess.  iii.    Afflictions  must  be  expected. 

Rev.  vii.    Songs  of  saints  and  angels. 

Ps.  Ixxxiv.     The  happiness  of  dwelling  in  God'f 

house. 
Jer.  xxxi.  1 — 21.    Repentance. 


20  CONTENTS. 

EXPOSITIOK.  PAGE.  KVENINO  SCRIPTURE  PORTION. 

201.  Lake  xv.  20—24.    The  reception  of  the  Gen.  xlv.    Joseph  makes  himself  known  to  hli 
prodigal  son 316  brethren. 

202.  Luke  xv.  25  to  end.    The  envy  of  the  Hosea  xiv.    The  pardoned  backslider, 
prodigal's  brother 317 

203.  Luke  xvi.  1—8.    The  parable  of  the  un-  1  Cor.  ix.    Earnest  endeavors  after  salvation, 
just  steward 319 

204.  Luke  xvi.  9—13.     Christ  exhorts  his  dis-  Gal.  vl.    Sowing  to  the  flesh  and  to  the  spirit 
ciples  to  be  faithful  in  the  use  of  riches 320 

205.  Luke  xvi.  14-18.    He  rebukes  the  Phar-  Mai.  ii.    Conjugal  treachery, 
isees  who  derided  him 321 

206.  Mark  x.  13—16.    He  blesses  little  chil-  1  Sam.  iii.    The  calling  of  Samuel, 
dren 323 

207.  Luke  xvi.  19—24.    The  rich  man's  peti-  Ps.  xlix.    Vanity  of  earthly  glory, 
tion  for  his  own  relief 324 

208.  Luke  xvi.  25—28.    His  petition  for  his  Rom.  ix.    St.  Paul's  love  for  his  brethren, 
brethren 326 

209.  Luke  xvi.  29  to  end.    Abraham's  reply  to  Heb.  iv.    Danger  of  unbelief, 
the  rich  man 327 

210.  Luke  xvii,  1—4.    Christ  teaches  the  for-  Eom.  xiv.    Regard  for  weak  brethren, 
giveness  of  injuries 328 

211.  Luke  xvii.  5—10,    The  disciples  pray  for  Gen.  1.    Joseph  confirms  his  brethren's  pardon, 
moi^  faith 330 

212.  Luke  ix.  51 — 56.    James  and  John  betray  2  Kings  i.    Elijah  brings  down  fire  from  heaven, 
a  revengeful  spirit 331 

213.  Luke  ix.57  to  end.  Christ  replies  to  three  1  Kings  xix.    Elijah  calls  Elisha. 
persons 332 

214.  Luke  xvii.  11— 19.    The  ten  lepers 334      Gen.  xl.    The  butler's  ingratitude  to  Joseph. 

215.  Luke  xvii.  20—24.    Christ  prepares  his  Amos  v.    The  day  of  the  Lord, 
disciples  for  his  absence 335 

216.  Luke  xvii.  25  to  end.    He  prepares  them  Gen.  vi.    The  flood, 
for  his  sudden  return 337 

217.  Luke  xviii.  1—8.    The  parable  of  the  un-  Lara.  iii.  1—36.    Prayer  of  the  church  in  trouble 
just  judge 338 

218.  Luke  xviii.  9—14.    The  prayers  of  the  Titus  iii.    Free  justification. 
Pharisee  and  of  the  Publican 339 

219.  Mark  x.  17—22.    The  rich  young  ruler  . .  340      Ruth  i.    The  faithful  daughter-in-law. 

220.  Mark  x.  23—27.    Christ  declares  the  dan-  James  ii.    The  rich  and  the  poor, 
ger  of  possessing  riches 342 

221.  Matt.  xix.  17  to  end.    He  promises  re-  2  Cor.  i.    Consolation  in  suflferings. 
wards  to  his  faithful  followers 343 

222.  Matt.  XX.  1—10.    The  parable  of  the  la-  2Chron.  xxxiv.  1—28.    Josiah's  eariy  piety, 
borers  in  the  vineyard 345 

223.  John  xi.  1 — 6.    Christ  receives  a  message  1  Thess.  iv.    The  resurrection  of  the  saints, 
from  Martha  and  Mary 346 

224.  John  xl.  7—16.    He  sets  out  for  Beth-  Acts  xxi.  1—19.    St.  Paul's  willingness  to  suffel 
any 347 

225.  Mark  x.  32—34.    He  again  predicts  his  Is.  xliii.    Encouragement  to  trust  in  God. 
suflerings 348 

226.  Matt.  XX.  20—29.     The  request  of  the  2  Cor.  x.    Against  vain-glory, 
mother  and  sons  of  Zebedee 350 

227.  Mark  V.  46  to  end.    Blind  Bartimeus  ....  352      Ps.  Ixxxvi.    Prayer  for  mercy. 

228.  Luke  xix.  1—10.    Zaccheus 353      Joshuaxxiv.    Holy  resolutions. 

229.  Luke  xix.  11— 19.    The  first  part  of  the  Rom.  xii.    Christian  duties, 
parable  of  the  ten  pounds 355 

230.  Luke  xix.  20—28.    The  last  part  of  that  Acts  ix.  32  to  end.    Dorcas, 
parable 357 

231.  John  xi.  17—27.    Christ  converses  with  1  Cor.  xv.  1—34.    The  power  of  Christ's  resurrec 
Martha  and  Mary  at  Bethany 358  tion. 

232.  John  xi.  28—36.    He  goes  to  the  tomb  of  Is.  Ixiii.    The  sympathy  of  Christ. 
Lazarus 360 

233.  John  xi.  37—44.  The  resurrection  of  Laz-  Heb.  xii.    God's  design  in  chastening  his  people, 
arus 361 

234.  John  xi.  45 — 52.    Caiaphas  proposes  that  Numb,  xxiii.    Balaam's  prophecies. 
Jesus  should  be  slain 363 

235.  John  xi.  53  to   end.    Christ   retires    to  Gen.  xxxvii.    Joseph  betrayed  by  his  brethren. 
Ephraim 365 

236.  John  xii.  1—8.    Mary  anoints  the  Lord  2  Sam.  vi.    David 'dances  before  the  ark. 
Jesus 3fi6 

237.  John  xii.  9—19.    Christ  is  honored  and  Rev.  xv.    Saints  in  glory, 
hated  the  more  on  account  of  Lazarus 368 

238.  Matt.  xxi.  1—9.    He  approaches  Jeru$a-  Zech.  ix.    Prophecy  concerning  Christ  riding  or 
lem  riding  on  an  ass 369  an  ass. 

239.  Luke  xix.  37—40.    The  chorus  of  praise  Ps.  Ixxi.    The  aged  Christian's  song  of  praise, 
on  Mount  Olivet 371 

240.  Luke  xix.  41—44.    Christ  weeps  over  Je-  Jer.  ix.    Jeremiah  weeps  over  Jerusalem, 
rusalem 372 

241.  Matt.  xxi.  10—13.    He  casts  the  buyers  Mai.  i.    Contemplation  of  God's  ordinances, 
and  sellers  out  of  the  temple 374 

5M2.  Matt.  xxi.  14—16.    Children  praise  Jesus  Ps.  vlil.  ix.    Judgment  of  Christ's  enemies. 

Vl  the  temple 375 


CONTENTS. 


n 


EXPOSITION.  PAGE. 

443.  John  xii.  20—20.  Some  Greeks  desire  to 
see  Jesus 377 

244.  John  xii.  27—33.    The  Father  answers 

his  Son  from  heaven 378 

245.  John  xii.  34—38.  Christ  exhorts  the  peo- 
ple to  believe  while  they  have  the  light 379 

246.  John  xii.  37 — 41.     Some  refuse  to  believe  380 

247.  John  xii.  42,  43.  Many  who  believe  re- 
fuse to  confess  Christ 382 

248.  John  xii.  44  to  end.  Christ  declares  him- 
self to  be  the  light  of  the  world 383 

249.  Mark  xi.  11—19.  He  curses  the  barren 
fig-tree 385 

250.  Mark  xi.  20—26.  Christ  and  his  disci- 
ples pass  by  the  withered  fig-tree 386 

251.  Matt.  xxi.  23—32.  The  elders  question 
the  Lord  concerning  his  authority 388 

252.  Luke  xx.  9—19.  The  parable  of  the  re- 
bellious husbandman  in  the  vineyard 389 

253.  Matt.  xxii.  1—14.  The  parable  of  the 
man  without  a  wedding  garment 391 

254.  Matt.  xxii.  15—22.  Christ  replies  to  the 
Pharisees  and  Herodians  respecting  paying 
tribute 392 

255.  Luke  xx.  27—38.  He  replies  to  the  Sad- 
ducees  respecting  the  resurrection 394 

256.  Mark  xii.  28^4.  He  replies  to  a  scribe 
concerning  the  greatest  commandment 396 

257.  Matt.  xxii.  41  to  end.  He  questions  the 
Pharisees  concerning  himself. 397 

258.  Matt,  xxiii.  1 — 12.  He  warns  the  people 
against  the  pride  of  the  Pharisees 399 

259.  Matt,  xxiii.  13—15.  He  denounces  three 
woes  against  the  Pharisees 400 

260.  Matt,  xxiii.  16—28.  He  denounces  four 
more  woes  against  the  Pharisees 402 

261.  Matt,  xxiii.  29—36.  He  denounces  the 
last  wo  against  the  Pharisees 403 

262.  Matt,  xxiii.  37  to  end.  He  laments  over 
Jerusalem 405 

263.  Mark  xii.  41  to  end.  He  commends  a  poor 
widow 406 

264.  Matt.  xxiv.  1,  2.  He  foretells  the  de- 
struction of  the  temple 407 

265.  Matt.  xxiv.  3—14.    He  foretells  the  signs 

of  the  end 409 

266.  Matt.  xxiv.  1.5—23.  He  directs  his  disci- 
ples when  to  flee  from  Jerusalem 410 

267.  Matt.  xxiv.  24—31.  He  describes  his  sec- 
ond coming 412 

208.  Matt.  xxiv.  32—41.  He  foretells  the  sud- 
denness of  his  second  coming 413 

269.  Matt.  xxiv.  42—44.  He  counsels  his  dis- 
ciples to  watch  for  his  return 414 

270.  Matt.  xxiv.  45  to  end.  He  describes  the 
end  of  faithful  and  unfaithful  servants 416 

271.  Matt.  XXV.  1—13.  The  parable  of  the  ten 
virgins 417 

272.  Matt.  XXV.  14—30.  The  parable  of  the 
talents 418 

273.  Matt.  XXV.  31  to  end.  He  describes  the 
last  judgment 420 

274.  Luke  xxii.  1—6.  Judas  offers  to  betray 
Christ 421 

275.  Luke  xxii.  7—15.  Peter  and  John  pre- 
pare the  passover 423 

276.  Luke  xxii.  14—18.  Christ  gives  the  cup 
before  supper 424 

277.  John  xiii.  1—17.  He  washes  his  disci- 
ples' feet 425 

278.  John  xiii.  18—22.    He  foretells  that  one 

of  the  twelve  shall  betray  him 426 

279.  Luke  xxii.  21—30.  The  apostles  dispute 
concerning  which  shall  be  the  greatest 428 

280.  Matt.  XX vi.  21—25.  They  inquire  who 
shall  betray  their  Master 429 

281.  John  xiii.  23—30.  Christ  gives  the  sop  to 
Judas 430 

382.  John  xiii.  31—35.  He  gives  a  new  com- 
mandmeat 432 


EVENING    SCRIPTURE   PORTION. 

Rev.  V.    The  glorious  Son  of  God. 

Deut.  V.    The  voice  of  God  in  the  fire. 

Ps.  xii.    Prophecy  concerning  Christ  abiding  for- 
ever. 
Is.  vi.    The  message  of  wrath. 
Dan.  iii.    The  three  men  in  the  fiery  furnace. 

Jer.  xiii.    Warning  of  approacliing  darkness. 

Is.  V.    The  Lord's  vineyard. 

1  Chron.  vi.  12  to  end.    Solomon's  prayer. 
Acts  ix.  1—31.    The  conversion  of  Paul. 
Ps.  cxviii.    The  corner-stone 

Zeph.  i.    Strange  apparel. 
Rom.  xiii.    Obedience  to  rulers. 

Ex.  iii.    The  God  of  Abraham. 

Deut  vi.    Love  to  God. 

Ps.  ex.  cxi.    David's  Lord. 

Ez.  xxviii.    Proud  Tyre. 

Micah  iii.  Warnings  to  wicked  rulers  and  teachers. 

Mai.  iii.    God  sits  as  a  refiner. 

2  Chron.  xxxiv.  14  to  end.    The  blessing  bestowed 
on  King  Josiah. 

Rom.  xi.    The  restoration  of  the  Jews. 

2  Cor.  viii.    Exhortation  to  liberality. 

Is.  ii.    Earthly  glory. 

2  Thess.  i.    Coming  judgment  on  persecutors 

Dan.  ix.    The  abomination  of  desolation. 

Rev.  xix.    Christ's  second  coming. 

Is.  Ixv.    The  Lord's  enemies  divided  from  bis  ser 

vants. 
Is.  xxiv.    Terrors  of  the  last  day 

Is.  XXV.    Waiting  for  the  Lord. 

Dan.  V.    Belshazzar's  feast. 

2  Tim.  i.    The  kindness  of  Onesiphorus. 

1  John  iii.    Love  to  the  brethren. 

Acts  V.  1 — 16.    Ananias  and  Sapphira. 

Gen.  xxiv.  1—28.    The  prayer  of  Abraham's  se» 

vant. 
Ex.  xii.  1—36.    The  passover. 

Phil.  ii.    The  condescension  of  Christ. 

2  Tim.  iii.    Hypocrites. 

1  Cor.  iv.    The  sinfulness  of  pride. 

Jer.  xvii.    The  depravity  of  the  human  he^ 

Job  xxiv.    Deeds  of  darkness. 

1  Cor.  xiii.    Charity,  or  love. 


22  CONTENTS. 

EXPOSITION.  PAGE  EVENING  SCRIPTURE  PORTION. 

283.  John  xiii.  36  to  end.    He  foretells  Peter's  Acts  iv.    The  courage  of  Peter  and  John. 
deQi^l 433 

284.  Luke  xxii.  31—34.    He  tells  Peter  he  has  Job  ii.    Satan  tempts  Job  the  second  time. 

DFftVGd  lor  liiin  •••••••  ••••  ••••  ••••  ••••  ••••    4«50 

285.  Luke  xxil.  35—38.    He  prepares  the  apos-  2  Cor.  vi.    The  sufferings  and  conduct  of  failhft*! 
ties  for  approaching  danger 436  ministers. 

286.  Luke  xxii.  19,  20.    He  ordains  his  holy  1  Cor.  xi.    The  Lord's  Supper. 

SUDDCr  •••••••  ••••  -•••  ••••  ••■•  ••••  ••••  ••••    4t>0 

287.*  John  xiv.  1—3.    He  promises  his  disci-  Acts  vii.  37  to  end.    The  death  of  Stephen, 

ple.s    to   receive    them    into   his    Father's 
house 439 

288.  John  xiv.  4—7.    Thomas  makes  an  in-  Rom.  x.    Salvation  by  Christ  alone, 
quiry 440 

289.  John   xiv.  8—12.    Philip   makes    a   re-  Ps.  xiv.    The  glory  of  the  Son  of  God. 
quest 442 

290.  John  xiv.  13—20.    He  promises  to  an-  Acts  ii.  1—31.    Descent  of  the  Holy  Ghost, 
swer  his  disci  pies'  prayers 443 

291.  John  xiv.  21—23.    Jude  asks  for  an  ex-  Eph.  ill.    St.  Paul's  prayer  for  the  saints, 
pl-anation 444 

292.  John  xiv.  24—26.     Christ  promises  his  1  Cor.  ii.    The  teaching  of  the  Holy  Spuit. 
disciples  that  the  Holy  Ghost  shall  teach 

them 446 

293.  John  xiv.  27—29.    He  promises  to  give  Is.  Ivii.    Peace, 
thempeace 447 

294.  John  xiv.  30  to  end.    He  goes  forth  to  Col.  ii.    Christ's  triumphs  over  principalities  and 
meet  the  prince  of  this  world 448  powers. 

295.  John  xv.  1—8.    He  declares  he  is  the  Titus  i.    False  professors, 
true  Vine 449 

296.  John  XV.  9— 12.    He  assures  his  disciples  2  Epistle  of  John.    Christian  love, 
of  his  love 451 

297.  John  xv.  13—16.     He    calls    them    his  Is.  xli.    Abraham  the  friend  of  God. 
friends 452 

298.  John  xv.  17  to  end.    He  prepares  them  1  Peter  iv.    Christians  hated  by  the  world, 
lor  the  world's  hatred 453 

299.  John  xvi.  1—4.    He  prepares  them  for  af-  Rev.  xii.    Persecution  for  Christ's  sake, 
flictions 455 

300.  John  xvi.  5— 11.    He  promises  to  send  the  Zech.  iii.  iv.   The  power  of  Christ  and  the  Spirit 
(/omforter  to  reprove  the  world 456 

301.  John  xvi.  12— 15.    He  promises  to  send  2  Cor.  iii.    The  glory  of  Christ, 
the  Spirit  to  teach  his  disciples 457 

302.  John  xvi,  16—22.    The  disciples  cannot  Ps,  xcvii.  xcviii.    Joy  at  the  Lord's  coming, 
understand  their  I^ord 458 

303.  John  xvi,  23—27,    Christ  assures  them  Heb,  x.    Access  to  the  Father  through  Christ, 
of  his  Father's  love • 460 

304.  John  xvi.  28  to  end.     He  foretells  that  all  Hab.  iii.    Rejoicing  in  God  in  affliction, 
his  disciples  will  forsake  him ••  •   461 

305.  John  xvii.  1—5,    He  begins  to  pray  in  the  Is.  xlix.    The  covenant  of  the  Father  and  the  Soq 
presence  of  his  apostles 462 

306.  John  xvii.  6—10,    He  speaks  to  his  Fa-  Heb,  viii.    The  great  High  Priest, 
ther  of  his  apostles 464 

307.  John  xvii.  11— 19.    He  prays  for  them ...  465      Rom.  vii.    The  believer's  hatred  of  sin. 

308.  John  xvii.  20  to  end.    He  prays  for  all  Ps.  Ixxxix.     The   blessedness  of  the  children  ol 
who  shall  believe  on  him 466  Christ. 

309.  Luke  xxii.  39—46.    The  Redeemer's  ago-  Heb.  v.    The  prayers  and  tears  of  Christ, 
ny  in  the  garden 468 

310.  Matt,  xxvi,  36—46.    The  disciples  sleep  Ps,  Ixxxviii.    The  desolation  of  Christ, 
instead  of  watching 469 

311.  Matt.  xxvi.  47—50.     Judas  betrays  his  Ps.lv.    The  treachery  of  Judas. 
Master 470 

312.  John  xviii.  1—9.    The  enemies  of  Christ  Ps.  xxvii.  xxviii.    The  consternation  of  Christ't 
fall  to  the  ground 472  enemies. 

313.  Matt,  xxvi.  51—54.    Peter  cuts  off  the  ear  Rev.  xiii.    The  sword, 
of  the  high  priest's  servant 473 

314.  Luke  xxii.  50—53.    Christ  heals  the  ser-  Judges  ii.    Incorrigible  wickedness, 
vant's  ear 474 

315.  Mark  xiv,  51 — 54.    A  young  man  follows  1  Cor.  x.    Temptation. 
Christ 476 

316.  John  xviii,  19—24,    An  officer  strikes  him  1  Tim,  i.    Conversion  of  a  persecutor, 
with  the  palm  of  his  hand 477 

317.  Matt.  xxvi.  59— 66.    The  false  witnesses.  479      Ps.  xxxv.    False  witnesses. 

318.  Luke  xxii.  63—65.    The  servants  of  the  Is.  1.    Insults  offered  to  Christ, 
high  priest  insult  Christ 480 

319.  Mark  xiv.  66  to  end.    Peter  denies  him. .  481      2  Cor.  vii.    True  repentance. 

320.  Luke  xxii.  66  to  end.    The  council  con-  Acts  viii.    Faith  in  the  Son  of  God. 
demn  him 483 

321.  Matt,  xxvii.  3— 10.    The  death  of  Judas. .  484      Acts  i.    The  death  of  Juda> 

322.  John  xviii.  28—38.    Christ  appears  before  Prov.  viii.    Heavenly  wisdom. 
Pontius  Pilate 486 

323.  Luke  xxiii.  4—12.     He  appears  before  Heb.  iii.    The  danger  of  unbelief. 
Herod 488 


CONTENTS. 


23 


EXPOSITION.  PAOE. 

324.  Matt,  xxvii.  15—20.    Pilate's  wife 489 

325.  Matt,  xxvii.  20—25.    The  multitude  pre- 
fer Barabbas  to  Christ 491 

326.  Matt,  xxvii.  26— 30.    The  band  of  soldiers 
mock  him 492 

327.  John  xix.  4 — 9.    Pilate  shows  him  in  his 
royal  robes  to  the  Jews 494 

328.  John  xix.  10—16.    Pilate  delivers  him 

up  to  be  crucified 495 

329.  Marie  xv.  20—21.    Simon  bears  the  cross.  496 

330.  Luke  xxiii.  27—31.   The  weeping  women  498 

331.  Matt,  xxvii.  33,  34.    Golpolha 499 

332.  Luke  xxiii.  33,  34.    The  Crucifixion 500 

333.  John  xix.  19—22.    The  superscription...  502 

334.  John  xix.  23,  24.   The  division  of  the  gar- 
ments    503 

335.  Matt,  xxvii.  39 — 44.     All  men  unite  in 
mocking  Christ 504 

336.  Luke  xxiii.  39—43.    The  two  malefactors  506 

337.  John   xix.  25—27.    Christ   commits   his 
mother  to  the  care  of  John 507 

338.  Matt,  xxvii.  45—49.    The  darkness 509 

339.  John  xix.  28—30.    The  sponge  of  vinegar  510 

340.  Luke  xxiii.  46.    The  last  words  of  Christ  511 

341.  Matt,  xxvii.  51— 54.    The  earthquake- •,.  513 

342.  John  xix.  31,  32.    The  death  of  the  two 
thieves 515 

343.  John  xix.  33—37.    A  soldier  pierces  the 
Lord's  body 516 

344.  John  xix.  38  to  end.    The  burial 517 

345.  Luke  xxiii.  54  to  end.    The  women  pre- 
pare spices 519 

346.  Matt,  xxvii.  62  to  end.    The  priesu  set  a 
watch  around  the  tomb. 520 

347.  Matt,  xxviii.  1—4.    The  resurrection  •••.  521 

348.  Mark  xvi.  1-^8.    Three  women  visit  the 
tomb 523 

349.  John  xx.  1—10.    Peter  and  John  visit  the 
tomb 524 

350.  John  XX.  11—18.    Christ  appears  to  Mary 
Magdalene 526 

351.  Matt,  xxviii.  9,  10.    He  appears  to  the 
faithful  women 527 

352.  Matt,  xxviii.  11—15.    The  Pharisees  bribe 
the  watch 528 

353.  Luke  xxiv.  1—12.  Women  visit  the  tomb  529 

354.  Luke  xxiv.  13—24.    The  journey  to  Em- 
maus , 531 

355.  Luke  xxiv.  25—35.    Christ  makes  him- 
self known  at  Emmaus 532 

356.  Luke  xxiv.  36 — i3.    He  eats  in  the  pres- 
ence of  his  disciples 534 

357.  John  xx.  19—23.    He  bestows  the  Holy 
Ghost  on  his  disciples 535 

358.  John  xx.  24  to  end.    He  convinces  the 
unbelieving  apostle 536 

359.  John  xxi.  1—14.    He  appears  t^  seven 
disciples  on  the  lake  of  Gennesareth 537 

Christmas  Day •• 539 

360.  John  xxi.  15—17.     He  questions  Peter 
concerning  his  love 539 

361.  John  xxi.  18  to  end.    He  foretells  the 
manner  of  Peter's  death 540 

362.  Matt,  xxviii.  16  to  end.    He  meets  his 
disciples  on  a  mountain 542 

363.  Mark  xvi.  15 — 18.  He  promises  to  bestow 
miraculous  gifts 543 

364.  Luke  xxiv.  44—49.    Christ  opens  the  un- 
derstandings of  his  disciples 545 

365.  Luke  xxiv.  50  to  end.    The  ascension  ...  546 


EVENING  SCRIPTURE  PORTION. 

Rev.  vi.    Martyrs  and  persecutors. 

Ps.  cix.    Curses  denounced  on  Christ's  enemies. 

Ps.  cxxix.  cxxx.    The  stripes  of  Jesus. 

Is.  lii.    The  visage  marred. 

Is.  lix.    Judgments  on  Christ's  enemies. 

Ps.  cii.    The  weakness  of  Christ's  body. 
Lam.  ii.     The  sorrows  of  Jerusalem. 
Lev.  xvi.    The  day  of  atonement. 
Zech.  xii.    The  pierced  Saviour. 
Heb.  vii.    Christ  a  king  and  a  priest. 
Jer.  xxxviii.    Jeremiah  in  the  dungeon. 

Eph.  V.    The  love  of  Christ. 

Acts  xvi.    Conversion  of  the  jailer. 
Philemon.    Kindness  to  the  saints. 

Ps.  xxii.    Christ  on  the  cross. 

Is.  liii.    Prophecy  of  Christ's  suflTerings  and  glori 

Ps.  xxxi.    Trust  in  God. 

Heb.  ix.    The  way  into  the  holiest. 

Is.  Ixvi.    Everlasting  torments. 

Rev.  i.    The  pierced  Saviour. 

Acts.  X.    Peter  preaches  the  gospel  to  Cornelius. 
Is.  Iviii.    Hallowing  the  sabbath. 

Rom.  ii.    The  inconsistency  of  hypocrites. 

Is.  xxvi.    The  resurrection. 

1  Peter  iii.    Holy  women. 

Is.  Ixiv.    The  happiness  of  believers. 
Ps.  xlii.  xliii.    Panting  after  God. 

2  Peter  iii.    The  end  of  the  worid. 

1  Tim.  vi.    The  love  of  money. 

Ps.  XXV.    A  prayer  for  pardon. 

Ps.  Ixxvii.    The  disconsolate  church. 

Cant.  iii.    Seeking  Christ. 

1  John  i.    The  apostles'  knowledge  of  Jesus 

2  Cor.  ii.    Pardon  in  the  name  of  Jesus. 

2  Kings  iv.  1—37.    The  faith  of  the  Shunammlte 
Ruth  ii.    The  Lord's  kindness  to  Ruth. 


Suspend  the  course  for  the  day,  and  read — Is.  ix 
1—8,  and  Luke  ii.  1—15. 

1  Peter  v.    Feeding  the  flock. 

1  Peter  1.    Prophecy  of  Peter's  death. 

Rev.  iv.    The  glories  of  heaven. 

Eph.  iv.    The  gifts  of  Christ. 

1  Cor.  i.    The  preaching  of  the  cross. 

Zech.  xiv.    The  Lord's  return  and  glorious  reign 


INTRODUCTION. 


Can  there  be  any  account  in  the  world  so  interesting  to  us  as  the 
history  of  our  Lord  and  Saviour,  while  he  spent  thirty-three  years 
upon  earth  ?  There  were  persons  with  him  who  heard  his  sayings 
and  observed  his  actions.  Four  holy  men,  as  you  are  aware,  wrote 
accounts  of  his  life.  It  might  well  be  supposed  that  these  histories 
would  not  contradict  each  other,  for  they  were  all  true.  But  the  wri- 
ters not  only  wrote  what  they  knew  to  be  true — the  Holy  Spirit  in- 
structed them  what  to  relate.  They  were  inspired  of  God.  When 
we  read  their  writings,  we  read  the  words  of  God  himself.  With 
what  reverence  should  we  attend  !  As  some  of  these  four  EvangeHsts 
related  one  event,  and  some  related  another,  it  is  interesting  to  place 
their  accounts  together,  endeavoring  to  observe,  as  well  as  we  can,  the 
order  of  time  in  which  the  events  occurred.  Such  an  arrangement  is 
called  a  "  Harmony." 

We  shall  begin  with  the  words  of  John,  because  he  speaks  of  Jesus 
before  he  came  into  the  world,  even  when  he  was  with  his  Father  in 
heaven.  We  shall  find  that  the  Son  of  God  made  the  world.  He  did 
not  appear  in  it  as  a  man,  till  four  thousand  years  had  rolled  away  ; 
but  long  before  he  came,  he  was  promised  by  God,  and  described  by 
the  prophets,  such  as  Moses,  David,  Isaiah,  and  many  others, — of 
whom  Malachi  was  the  last. 

At  length  he  appeared,  and  fulfilled  all  that  had  been  said  of  Him. 

Let  us  read  of  Him,  as  of  one  that  came  into  the  world  to  save  us. 
Every  thing  that  concerns  him  is  of  the  greatest  importance  to  us  ;  for 
if  we  do  not  believe  on  him,  and  love  him  above  all,  we  shall  perish 
forever.  Let  us,  therefore,  always  before  we  read,  lift  up  our  hearts 
to  God  in  prayer. 

"  O  Lord,  grant  unto  us  thy  Holy  Spirit,  that  our  souls  may  be  gaveo 
by  the  knowledge  of  thy  blessed  Son  V^ 

4 


26  INTRODUCTION. 

We  shall  not  always  meet  together  to  worship  God  as  we  do  now. 
A  day  will  come  when  each  of  us  will  unite  with  the  rest  in  reading 
and  prayer  for  the  last  time. 

But  if  we  believe  in  Jesus,  we  shall  not  part  forever.  We  shall 
meet  again  in  Heaven.  Then  how  dehghtful  it  will  be  to  look  back 
jpon  the  time,  when  as  one  family,  we  used  to  assemble  to  hear  about 
our  beloved  Lord.  Many  hours  which  we  spent  Ijlow  may  then  be 
remembered  with  regret ;  but  not  those  precious  moments  devoted  to 
hearing  about  Him,  whose  presence  will  make  us  happy  through 
eternity 


THE  FOUR  GOSPELS; 

A    PRACTICAL    FAMILY   COMMENTARY. 


Jan.  1.* 

John  I.  l-5.—The  Word. 


Who  is  the  Word  spoken  of  in  these  verses  ?  He  is  the  Son  of 
God.  He  is  called  the  Word,  because  he  makes  God  his  Father 
known  to  us.  How  is  it  our  thoughts  are  made  known  to  our  fellow- 
creatures  ?  By  our  words.  Thus  the  unseen  Father  is  made  known 
to  men  by  his  Son  Jesus  Christ.  No  man  can  know  the  Father^  but 
by  the  Son.  The  Son  and  the  Father  are  distinct  persons,  for  it  is 
written  in  the  first  verse,  "  The  Word  was  with  God ;"  that  is,  the 
Son  was  with  the  Father.  Yet  the  Son  and  the  Father  are  one  God, 
for  it  is  added,  "  The  Word  was  God." 

But  even  if  we  had  not  found  this  sentence,  "  The  Word  was  God," 
we  should  have  known  that  he  was  God,  by  the  things  that  are  said  of 
him  in  the  following  verses. 

First,  it  is  declared  that  he  was  from  the  beginning  with  God. 

Now  God  is  the  First,  and  if  the  Son  of  God  is  from  everlasting, 
then  he  is  First,  and  he  must  be  God.  Again  it  is  declared  that  all 
things  were  made  by  him.  Thus  we  know  the  Son  is  the  Creator  of 
the  world.  He  cannot  then  be  a  creature  ;  for  no  creature  can  "  cre- 
ate."    God  alone  can  create. 

Then  again  it  is  said.  He  is  the  "  Life."  He  gives  life.  All  the 
angels  in  heaven  cannot  give  life  to  the  smallest  insect,  or  even  to  the 
meanest  flower  :  but  the  Son  can  give  life  to  the  creatures  he  has 
made  ;  not  only  natural  life,  but  spiritual  and  eternal  life.  Lastly,  it 
is  declared  that  he  is  the  Light  of  men  :  a  brighter  light  than  the  sun, 
a  light  which  shines  into  the  heart  and  enlightens  the  dark  mind. 

And  what  is  man  called  ?  Observe  the  name  that  is  given  to  him. 
He  is  called  "  Darkness."  In  verse  the  fifth  it  is  written,  "  The  light 
shineth  in  darkness,  and  the  darkness  comprehendeth  it  not."  Ever 
since  Satan,  the  prince  of  darkness,  tempted  Adam  and  Eve  to  eat  the 
forbidden  fruit,  the  minds  of  men  have  been  dark  ;  they  have  neither 

*  Though  it  cannot  be  supposed  that  families,  in  reading  these  sections,  will  be  able  to  ad- 
here to  the  days  of  the  month,  yet  the  date  is  marked  for  the  advantage  of  young  persons 
who  may  read  the  work  in  private. 


28  THE  WITNESS  [jAN.  2. 

known  what  is  right,  nor  loved  what  is  good.  Christ  came  into  the 
world  to  bring  light  to  the  dark  minds  of  men.  But  alas  !  how  few 
receive  him  !  Most  people  are  so  much  pleased  with  the  trifles  of 
time,  or  so  much  taken  up  with  the  cares  of  the  world,  that  they  turn 
away  from  the  Son  of  God.  This  blessed  book  which  we  hold  in  our 
hands  tells  us  about  Him.  Does  not  each  of  us  wish  to  be  happy  for 
ever?  Then  let  us  listen  attentively,  and  let  us  entreat  God  to  give 
us  faith  that  we  may  believe  and  be  saved. 

Scripture  portion  for  the  other  part  of  the  day.* 
Gen.  I.     The  Creation. 


John  I.  6-11.— -TAe  Witness. 


Before  the  Lord  Jesus  came  into  the  world,  God  sent  a  man  called 
John  to  be  a  witness  to  him.  He  is  called  the  Baptist,  and  was  not 
the  same  John  who  wrote  the  history  we  are  now  reading. 

John  the  Baptist  was  a  faithful  preacher,  a  burning  and  a  shining 
light,  but  he  was  not  that  light;  he  was  not  the  Son  of  God. 

He  was  only  a  man ;  but  he  loved  the  Son  of  God,  and  he  desired 
that  all  men  through  him,  that  is,  "  through  his  preaching,"  might 
believe  in  Jesus.  It  is  the  desire  of  every  faithful  minister,  that 
through  him  men  should  believe  in  Christ.  God  does  make  men  the 
instruments  of  turning  the  hearts  of  their  fellow-creatures  to  God. 
Many  of  the  children  of  Israel  did  John  turn  to  the  Lord  their  God. 
It  is  not  ministsrs  only  who  turn  the  hearts  of  sinners ;  but  other 
Christians  also.  There  is  an  account  of  a  poor  gipsy  woman  who,  by 
her  conversation,  converted  no  less  than  twelve  persons.!  What  an 
honor  it  would  be  to  us  if  God  should  cause  any  one  to  believe  in 
Jesus  through  us — through  what  we  said  or  did  !  May  our  light  so 
shine  before  men,  that,  they,  seeing  our  good  works,  may  glorify  our 
Father  who  is  in  heaven  ! 

In  the  ninth  verse  it  is  said  that  Jesus  lights  every  man  that  comes 
into  the  world.  This  means  that  Jesus  is  the  only  light — ^just  as  there 
is  only  one  sun  in  the  sky  to  give  us  light :  so  there  is  only  one  Saviour 
to  save  us.  But  Jesus  does  not  light  those  who  never  heard  of  him. 
The  heathen  sit  in  darkness  and  in  the  shadow  of  death.  Neither  does 
he  light  all  who  have  heard  of  him.  He  shines  around  us :  but  if  we 
are  blind,  he  does  not  give  light  even  to  us. 

How  affecting  it  is  to  read  that  his  own  world  did  not  know  him 
when  he  appeared,  that  his  own  nation  the  Jews,  his  brethren  accord- 

•  As  the  portion  of  Scripture  in  which  remarks  are  made  is  often  very  short,  anothei 
larger  portion  has  been  selected  for  reading  at  another  part  of  the  day. 
t  See  the  history  of  "  The  Aged  Gipsy :"  a  tract  pubUshed  by  Nisbet. 


JAN.  3.]  THE  SONS  OF  GOD.  29 

ing  to  the  flesh,  did  not  receive  him  !  '*  He  came  unto  his  own,  and 
his  own  received  him  not."  As  if  a  mother  M^ere  to  appear  among  her 
children,  and  they  should  deny  that  she  was  their  mother.  How  many 
people  are  there  now  who  are  not  ashamed  to  say,  "  I  do  not  pretend 
to  be  religious,"  which  means,  *'  I  do  not  pretend  to  love  God,"  as  if 
they  had  nothing  to  do  with  God,  as  if  he  had  not  made  them,  and  did 
not  feed  them,  and  watch  over  them  continually.  What  should  we 
think  of  a  child  who  should  say  of  an  affectionate  parent,  "  I  do  not 
pretend  to  care  for  him  ?"  What  would  a  parent  feel,  who  heard  a 
child  speak  thus  ?  There  is  no  parent  who  feels  so  tender  an  interest 
in  his  children  as  Christ  felt  for  his  people  the  Jews.  Remember  the 
tears  he  shed  over  Jerusalem,  when  he  uttered  those  touching  words, 
"  How  often  would  I  have  gathered  thy  children  together,  as  a  hen 
gathereth  her  chickens  under  her  wings,  and  ye  would  not !" 

Are  there  any  here  who  now  refuse  to  receive  the  loving  Saviour 
into  their  hearts  ?  Let  me  entreat  you  no  longer  to  grieve  him  by 
treating  him  thus.  You  are  the  work  of  his  hands.  He  longs  to  make 
you  happy.     Open  your  hearts  to  him,  and  receive  him  as  your  Lord. 

Evening  Scripture  portion.    James  V.     Conversion  of  sinners 


John  L  12,  13. —  The  sons  of  God. 

We  know  that  when  the  Lord  Jesus  came  into  the  world,  the  greater 
part  of  men  despised  and  rejected  him  ;  but  there  were  a  few  who  re- 
ceived him.  They  believed  in  him ;  that  is,  they  received  Jesus  into 
their  hearts.  And  now  observe  what  a  glorious  privilege  God  bestowed 
upon  these  believers.  He  gave  them  "  power  to  become  the  sons  of 
God."  He  adopted  them  as  his  sons  and  heirs.  It  is  written  in  Ro- 
mans viii.  15,  "  Ye  have  received  the  Spirit  of  adoption,  whereby  we 
cry,  Abba,  Father ;"  and  again,  "  If  children,  then  Aezr5."  God  will 
bestow  upon  his  adopted  children  his  riches  in  glory.  "  He  that  over- 
cometh  shall  inherit  all  things.  I  will  be  his  God,  and  he  shall  be  my 
son." — Rev.  xxi.  7. 

But  what  is  the  reason  that  some  believed  in  Jesus  ?  Were  they 
by  nature  better  than  others  ?  Were  their  hearts  softer,  so  that  they 
could  not  reject  their  dying  Saviour  ?  No  :  they  were  by  nature  like 
others — but  they  were  born  of  God.  As  it  is  written  in  the  thirteenth 
verse,  "  Which  were  born  of  God  ;"  that  is,  of  the  Spirit  of  God. 

We  are  also  told  what  they  were  not  born  of.  Let  us  consider  each 
of  the  expressions  : — 

"  Not  of  blood ;"  that  is,  they  did  not  believe  because  they  were  of 
the  blood  of  any  good  man,  such  as  Abraham.  Many  who  were  of 
the  blood  of  Abraham  did  not  believe  in  Christ !     Neither  were  they 


30  THE  TESTIMONY  OF  JOHN.  [jAN.  4. 

born  of  the  will  of  the  flesh.  They  did  not  believe,  because  it  was  the 
will  of  their  flesh,  or  of  their  nature  to  believe.  They  did  not  choose 
Christ  from  their  own  power.  If  they  had  been  left  to  themselves, 
they  would  have  refused  him  ;  for  the  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God.  1  Cor.  ii.  14.  Neither  were  they  born 
of  the  will  of  man.  They  did  not  believe  because  it  was  the  will  of 
any  man  that  they  should  believe.  Such  persons  are  not  converted  as 
a  minister  most  desires  to  convert,  or  as  he  thinks  it  most  likely  will 
be  converted.     It  is  the  will  of  God  that  makes  a  man  believe. 

If  we  have  been  born  of  God,  we  see  that  it  was  not  because  we 
were  of  the  blood  of  any  pious  parents  or  ancestors  ;  it  was  not  be- 
cause it  was  the  will  of  our  flesh  to  believe,  for  we  were  dead  in  sins. 
It  was  not  because  it  was  the  will  of  man.  No  pious  minister  or  friend 
could  have  made  us  believe.  But  if  we  have  been  raised  from  the 
death  of  sin,  it  was  the  power  of  God  that  raised  us.  Therefore  to 
God  be  all  the  glory. 

If  we  have  not  been  born  again,  then  let  us  go  to  God,  who  alone 
can  convert  us,  and  entreat  him  to  put  forth  his  great  power  to  make 
us  believe  that  we  may  become  the  children  of  God  and  heirs  of  the 
kingdom  of  glory.  For  it  is  too  true  that  until  we  believe  in  Christ, 
we  are  the  children  of  Satan,  and  not  the  children  of  God.  Who  can 
bear  the  thought  of  being  the  child  of  the  devil,  and  an  heir  of  wrath  ! 
Yet  what  does  the  Apostle  Paul  say  to  the  Ephesians  ?  He  says  of 
himself  and  of  them,  "  We  were  by  nature  the  children  of  wrath,  even 
as  others." — ii.  3.  But  we  may  be  born  again ;  we  must  be  born 
again.  Then  we  shall  belong  to  the  family  of  God,  and  be  the  heirs 
of  heaven. 

Evening  Scripture  portion.     Eph.  II.     Regeneration. 


John  I.  14 — 18. — The  testimony  of  John. 

[n  the  beginning  of  this  chapter  we  read  of  a  great  wonder,  that  the 
Word  was  with  God,  and  yet  was  God.  We  cannot  understand  how 
this  could  be.  In  this  passage  we  read  of  another  wonder,  3^et  we 
are  so  much  accustomed  to  hear  it,  that  we  almost  forget  to  consider 
the  greatness  of  the  wonder,  "  The  Word  was  made  flesh.''''  God 
became  man  ;  he  "  dwelt  among  us." 

When  we  look  around  us  at  this  great  world,  and  at  the  heavens 
spangled  with  stars,  and  think  that  He  who  made  all  these  things 
became  a  weak  man,  who  ate,  drank,  and  slept  like  ourselves,  do  we 
not  feel  amazed  ?  We  may  well  inquire  lohy  God  became  a  man,  and 
dwelt  among  us  1 

It  was  to  save  us  from  everlasting  misery.  We  are  told  in  verse 
14,  "He  was  full  of  grace  and  truth."     He  came  to  bring  grace  to 


JAN.  4.]  THE  TESTIMONY  OF  JOHN.  31 

sinners,  to  pardon  their  sins  by  his  free  grace.  He  came  to  suffer 
all  he  had  said  he  would  suffer.  He  had  said  he  would  suffer  our 
punishment,  and  he  was  full  of  truths  and  suffered  it  all,  showing 
that  God  hated  sin,  and  that  he  would  punish  it  with  death. 

Now,  John  the  Evangelist,  when  he  speaks  of  Jesus,  breaks  out 
into  an  exclamation  at  the  remembrance  of  his  glory.  He  says  in 
verse  14,  "  We  beheld  his  glory,  the  glory  as  of  the  only-begotten  of 
the  Father."  John  had  really  seen  Jesus.  As  he  says  in  his  First 
Epistle,  i.  1,  speaking  of  Jesus,  "that  which  our  eyes  have  seen, 
which  we  have  looked  upon." 

"  We  beheld  his  gloiy."  What  glory  does  he  here  refer  to  ?  Does 
he  refer  to  the  glory  which  shone  on  the  mount,  when  "  his  face  did 
shine  as  the  sun,  and  his  raiment  was  white  as  the  light  ?" — Matt, 
xvii.  2.  Perhaps  it  is  to  this  glory  he  refers,  or  perhaps  it  is  to  the 
glory  of  holiness  which  always  shone  in  Jesus,  and  which  the  world 
could  not  see  ;  for  they  saw  "  no  beauty  in  him,  that  they  should  de- 
sire him." — Isaiah  liii.  2.  But  those  who  believed  in  him  saw  this 
glory.  Do  we  see  it  ?  Has  the  Spirit  opened  our  inward  eyes,  so 
that  we  see  Christ  to  be  worthy  of  all  our  love  ? 

There  was  a  man  who  saw  this  glory,  and  pointed  Jesus  out  to 
others.    His  name  was  John  the  Baptist. 

He  spoke  of  him  long  before  he  saw  him.  At  last  he  saw  him, 
and  said  to  the  people,  "  This  is  he  of  whom  I  spake.  He  that  com- 
eth  after  me  is  preferred  before  me  ;  for  he  was  before  me."  Jesus 
was  six  months  younger  than  John  the  Baptist,  therefore  John  said 
he  came  after  him.  Yet  he  was  before  him,  because  he  was  with 
his  Father  before  he  came  into  the  world. 

Who  is  speaking  in  verse  16?  Not  John  the  Baptist,  but  John 
the  writer  of  this  history.  He  speaks  in  the  highest  terms  of  love 
and  praise  of  our  great  Saviour.  How  happy  are  they  who  can  say 
with  John,  "  Of  his  fulness  have  all  we  received,  and  grace  for 
grace."  In  Jesus  there  is  a  full  store  of  grace,  sufficient  for  every 
believer.  And  do  we  not  need  these  graces  ?  Do  we  not  often  la- 
ment our  want  of  patience,  meekness,  kindness,  and  charity  ?  Jesus 
is  willing  to  bestow  them  all  upon  us.  Moses  was  a  great  lawgiver ; 
but  he  could  not  bestow. grace.  Moses  appointed  many  forms  and 
ceremonies,  to  represent  the  wa}''  of  salvation,  but  Jesus  brought  salva- 
tion.    Therefore  it  is  written,  "  Truth  came  by  Jesus  Christ." 

The  Father  dwelleth  in  light  whicli  no  man  can  approach  unto  ;  but 
he  spared  his  Son  from  his  bosom  that  we  might  behold  him.  Though 
we  have  not  seen  him  ourselves,  we  have  heard  enough  about  him  to 
make  us  love  him.  If  our  hearts  were  not  like  stones  by  nature,  we 
should  have  loved  him  from  the  first  moment  we  heard  of  him  ;  and 
yet  perhaps  there  may  be  some  here  who  had  lived  twenty  or  thirty 
years  in  the  world  before  they  began  to  love  him ;  and  there  may  be 
others  who  do  not  love  him  yet.  May  the  Lord  soften  their  hearts. 
Evening  Scripture  portion.    2  Cor.  IV.     The  glory  of  Christ 


2Si  THE  PREFACE  TO  ST.  LUKE.  [jAN.  5. 


Luke  I.  1 — i. — The  Preface  to  St.  Luke, 

The  holy  Evangelist  Luke  writes  a  short  preface  before  his  history 
of  the  Lord  Jesus  Christ. 

This  preface  is  a  kind  of  letter  to  Theophilus,  for  whose  use  espe- 
cially he  wrote  the  history.  Let  us  inquire  who  Luke  was,  and  who 
Theophilus-  was.  Luke  is  not  mentioned  in  any  of  the  Gospels  ;  but 
Saint  Paul  speaks  of  him  in  his  epistle  to  the  Colossians,  as,  "  the 
beloved  physician,"  iv.  14.  There  is  reason  also  to  suppose  he  was 
not  a  Jew,  but  a  converted  heathen  ;.*  yet  he  had  the  honor  of  writing 
a  part  of  the  holy  Word  of  God.  Theophilus  was  probably  a  gov- 
ernor ;  therefore  he  was  called  "  most  excellent,"  as  dukes  are  now 
styled  "  your  grace,"  and  kings  "  your  majesty."  Theophilus,  though 
a  nobleman,  had  been  instructed  in  religion  by  some  of  God's  servants  ; 
but  Luke  wished  him  to  know  the  history  of  the  Lord  still  more  per- 
fectly. He  says  in  the  fourth  verse,  that  he  had  written  this  account 
that  "  thou  (Theophilus)  mightest  know  the  certainty  of  those  things 
wherein  thou  hast  been  instructed." 

It  appears  that  other  persons  had  written  histories  of  Christ.  These 
persons  had  not  been  directed  by^the  Holy  Spirit,  as  the  Evangelists 
had ;  neither  had  they  themselves  witnessed  the  events  they  had  re- 
lated. They  had  written  from  "  report,"  and  their  accounts  contained 
errors.  It  is  happy  for  us  that  these  erroneous  accounts  have  not 
been  handed  down  to  us,  but  only  the  inspired  histories  of  the  four 
Evangelists. 

Saint  Luke  himself  had  not  been  an  eye-witness  of  the  events  he 
records ;  yet  we  cannot  say  he  wrote  from  "  report :"  for  he  was 
directed  by  the  Spirit  of  God.  He  had  enjoyed  great  opportunities  of 
knowing  about  Jesus  :  he  declares  in  v.  3>  that  he  had  had  perfect 
understanding  of  all  things  from  the  "very  first,"  or  from  the  very 
earliest  part  of  our  Saviour's  life.  Still  his  history  would  not  have 
been  reckoned  a  part  of  the  holy  Bible,  if  the  Holy  Spirit  had  not 
directed  him  what  to  write.  This  book  has  always  been  read  in  the 
assemblies  of  Christians,  and  called  the  wor-d  of  God. 

Let  us  thank  God  for  this  part  of  his  word.  How  many  interesting 
events  and  parables  are  related  by  Luke,  which  we  should  never  have 
known  had  he  not  written  !  How  we  ought  to  value  every  thing  that 
concerns  the  Lord  Jesus  !  When  we  love  a  friend,  we  desire  to  know 
every  thing  about  him,  and  to  hear  what  he  did  even  when  he  was  a 
child  !  When  we  have  lost  him,  we  think  over  his  dying  words,  and 
lay  them  up  in  our  hearts  !  How  much  more  should  we  delight  in 
knowing  all  that  concerns  the  best  of  friends  !     When  we  consider 

•  lu  Colossians  iv.  Saint  Paul  speaks  of  several  persons  who  were  of  the  circumcis- 
ion, that  is,  who  were  Jews,  and  then  adds,  "  These  only  are  my  fellow-workers  unto 
the  kingdom  of  God,  which  have  been  a  comfort  to  me."  Yet  he  afterwards  mentions 
Luke.    He  must  have  been  a  comfort  to  him :  therefore  it  is  concluded  he  was  not  a  Jew 


JAN.  6.]  THE  ANGEL'S   VISIT  TO  ZACH ARIAS.  33 

who  he  was,  the  Lord  of  Glory,  we  can  compare  no  earthly  friend  to 
him  ;  all  is  wonderful  that  relates  to  him.  It  is  affecting  to  hear  how 
the  poor  heathen,  when  first  converted,  value  the  word  of  God  \  Before 
the  missionaries  in  the  South  Sea  Islands  could  print  the  Bible  in  the 
language  of  the  people,  the  poor  natives  eagerly  listened  to  all  that  was 
read  aloud  on  the  Sabbath,  and  many  wrote  down  upon  the  leaves  of 
trees  the  texts  they  had  heard,  and  studied  them  wherever  they  went 
till  they  knew  them  by  heart.  We  are  without  excuse  if  we  remain 
ignorant  of  the  history  of  our  Lord.  Let  us  not,  however,  forget  for 
what  purpose  we  read  :  that  we  may  learn  to  love  Jesus.  We  are  apt 
to  become  fond  of  human  creatures  whom  we  know  intimately.  How 
much  more  might  it  be  expected  that  hearing  of  Jesus  would  make  us 
love  him  ;  for  he  is  far  more  excellent  than  any  creature,  and  far  more 
full  of  love  to  us  than  our  dearest  friend.  Yet  our  hearts  are  naturally 
so  much  hardened  against  God,  that  unless  the  Holy  Spirit  soften 
them,  we  shall  not  love  him.  May  that  Spirit  be  with  us,  while  we 
read  day  after  day  the  history  of  our  blessed  Lord. 

Evening  Scripture  portion. 
1  Tim.  III.     Inspiration  of  the  Scriptures. 


Luke  I.  5-14. — The  AngeVs  visit  to  Zacharias. 

Luke  said  in  his  preface,  that  he  had  perfect  understanding  of  all 
things  from  the  very  first ;  so  we  find  that  his  history  begins  very 
early  indeed,  and  describes  events  that  happened  before  the  birth  of 
Jesus. 

John  the  Baptist  was  born  six  months  before  Jesus.  In  this  chapter 
we  have  an  account  of  his  parents.  His  father  was  a  priest  named 
Zacharias.  His  mother  Elizabeth  also  was  of  the  family  of  the  priests, 
the  descendants  of  Aaron. 

Zacharias  and  Elizabeth  "  were  righteous  before  God."  How  could 
they  be  righteous  ?  Is  it  not  written,  "  There  is  none  righteous  ;  no, 
not  one  ?"  God,  who  knows  all  hearts,  has  made  this  declaration. 
But  when  a  man  believes  in  Christ,  he  becomes  righteous,  for  the 
righteousness  of  Christ  becomes  his.  Jesus  bare  our  sins  that  we 
might  obtain  his  righteousness.  But  it  may  be  said,  "  How  could 
Zacharias  and  Elizabeth  believe  in  Christ  ?  Did  they  not  hve  before 
he  came  into  the  world  ?"  They  did.  But  they  believed  in  the  'prom- 
ise of  a  Saviour  ;  and  thus  they  became  partakers  of  his  righteousness. 
It  was  in  this  way  Abraham  was  righteous.  It  is  written,  "  He  be- 
lieved in  the  Lord,  and  he  counted  it  to  him  for  righteousness." — 
Gen.  XV.  6.  Faith  is  the  means  by  which  sinners  receive  the  right- 
eousness of  Christ.     It  has  often  been  compared  to  the  hand ;  and 

5 


34  THE  ANGEL'S  VISIT  TO  ZACH ARIAS.  [jAN.  6. 

righteousness  to  a  treasure.     As  the  hand  grasps  the  treasure,  so  faith 
lays  hold  of  Christ's  righteousness. 

Zacharias  and  Ehzabeth  were  pardoned  sinners.  Therefore  they 
were  sanctified  by  the  Holy  Spirit.  Though  still  subject  to  sin,  they 
indulged  in  no  sinful  habits.  They  were  not  satisfied  (as  hypocrites 
are)  with  observing  those  commandnrients  that  it  was  convenient  to 
obey,  while  they  neglected  those  that  were  more  difficult :  but  they 
walked  in  all  the  commandments  of  the  Lord  blameless.  We  shall 
soon  have  a  proof  that  they  were  still  subject  to  sin  ;  for  we  shall  soon 
read  how  Zacharias  was  overtaken  by  unbelief. 

Zacharias  and  Elizabeth  had  no  child  ;  and  the  want  of  children 
was  considered  by  the  Jews  as  a  heavy  affliction.  Yet  at  length  they 
became  the  parents  of  one  of  the  greatest  prophets  that  ever  appeared 
in  the  world.  All  the  circumstances  connected  with  this  event  were 
very  remarkable. 

As  Zacharias  was  a  priest,  it  was  his  office  at  certain  times  to  burn 
incense  in  the  temple.  The  priests  were  so  numerous,  that  they  could 
not  all  live  at  Jerusalem.  They  were  divided  into  twenty-four  cour- 
ses ;  and  each  course  came  up  to  Jerusalem  in  its  turn,  to  serve  for  one 
week  in  the  temple.  It  was  determined  by  lot  every  morning  who 
was  to  enjoy  the  privilege  of  burning  incense  that  day  at  the  golden 
altar.  The  priest,  on  whom  the  lot  fell,  went  alone  into  the  temple 
both  morning  and  evening,  to  burn  sweet  spices  as  an  offering  to  God, 
while  the  people  remained  in  the  court  repeating  public  prayers  for  a 
blessing  upon  all  nations. 

On  the  day  when  God  purposed  to  speak  to  Zacharias,  he  caused 
the  lot  to  fall  upon  him.  The  most  minute  circumstances  are  under 
his  control,  and  are  often  the  beginnings  of  very  great  events. 

When  Zacharias  beheld  the  angel  standing  by  the  altar,  he  was 
troubled.  We  always  find  that  men  are  troubled  at  the  presence  of 
angels.  Yet  Zacharias  had  no  reason  to  fear,  for  the  heavenly  mes- 
senger came  not  to  destroy  him,  but  to  bless.  He  said,  *'  Thy  prayer 
is  heard."  What  prayer  ?  Was  it  for  a  son  that  Zacharias  had  pray- 
ed ?  Or  was  it  that  the  Saviour  might  soon  come  into  the  world  ? 
Both  these  blessings  were  soon  to  be  bestowed.  A  son  was  to  be  born 
to  Zacharias,  to  prepare  the  way  for  the  Saviour  that  was  to  be  given 
to  men.  Well  might  a  father  rejoice  at  the  birth  of  such  a  son  !  His 
very  name  showed  that  God  would  bless  him  and  make  him  a  bless- 
ing. The  word  "  John"  signifies  "  the  grace  or  favor  of  God."  When 
a  child  has  been  born,  it  has  very  seldom  been  known  whether  he 
would  become  a  curse  or  a  blessing.  There  has  often  been  joy  at  the 
birth  of  children,  who  have  lived  to  do  great  harm,  and  even  to  break 
their  parents'  hearts.  When  Cain  was  born,  Eve  rejoiced  ;  saying, 
"  I  have  gotten  a  man  from  the  Lord :"  little  thinking  how  wicked  a 
man  he  would  be.  Other  children  have  been  born  undesired  ;  perhaps 
the  family  was  already  numerous  and  ill-provided  for  ;  yet  some  of 
those  unwelcome  little  strangers  have  lived,  not  only  to  rejoice  thei/ 


JAN.  7.]       THE  PROPHECY  CONCERNING  JOHN  THE  BAPTIST.  35 

parents'  hearts,  but  to  save  souls  from  eternal  death.  Did  Christians 
know  when  a  faithful  minister  was  born  into  the  world,  how  much  they 
would  rejoice  !  We  cannot  tell,  when  we  look  upon  a  helpless  babe, 
what  it  will  become  ;  but  we  may  offer  up  our  earnest  prayers  that  it 
may  be  a  blessing  and  not  a  curse. 

Evening  Scripture  portion.     Rom.  III.  Righteousness. 


Luke  I.  15-17. —  The  Prophecy  concerning  John  the  Buptist. 

How  happy  was  Zacharias  to  hear  such  a  character  of  his  promised 
son  from  the  lips  of  an  angel !  His  son  was  to  be  "  great  m  the  sight 
of  the  Lord.^^  It  would  not  be  a  blessing  to  have  a  son  great  in  the 
sight  of  the  world.  Those  who  are  great  in  the  sight  of  the  Lord 
are  despised  by  the  world.  Men  said  of  John  the  Baptist,  "  He  hath 
a  devil,"  and  they  counted  the  apostles  as  the  offscouring  of  all  things. 

The  angel  said  that  John  was  to  drink  neither  wine  nor  strong  drink. 
He  should  be  filled  with  the  Holy  Ghost,  and  many  of  the  children  of 
Israel  should  he  turn  to  the  Lord  their  God.  Why  then  was  John  to 
drink  no  wine  ?  Because  he  was  a  Nazarite.  A  Nazarite  was  a  person 
separated  unto  the  Lord  in  a  very  singular  manner.  Sometimes  the  Isra- 
elites made  vows  thus  to  separate  themselves  for  a  week,  or  a  month, 
or  a  longer  space  of  time.  During  that  time  they  tasted  neither  wine 
nor  grapes  ;  and  they  suffered  the  locks  of  hair  on  their  heads  to  grow 
long.  Some  children  were  made  Nazarites  from  their  birth.  Samuel 
was  thus  devoted  to  the  Lord  by  his  praying  mother ;  and  Samson  by 
the  appointment  of  an  angel.  John  the  Baptist  was  also  a  Nazarite 
from  his  birth.  Jewish  ceremonies  have  ceased  since  the  Lord  Jesus 
has  made  known  his  Gospel.  But  though  we  ought  not  to  become 
Nazarites,  we  ought,  like  them,  to  be  devoted  to  the  service  of  God, 
and  separated  from  the  sinful  pleasures  of  an  ungodly  world. 

The  angel  also  declared  that  the  child  soon  to  be  born  would  go  be- 
fore the  Lord  in  the  spirit  and  power  of  Elias.  If  we  read  the  history 
of  the  prophet  Elijah,  we  shall  see  a  great  resemblance  between  him 
and  John  the  Baptist. 

They  were  like  each  other  in  spirit.  Both  were  faithful  and  coura- 
geous. Elijah  prophesied  in  the  court  of  the  wicked  king  Ahab,  and 
his  more  wicked  queen  ;  and  by  his  boldness  endangered  his  life. 
John  reproved  King  Herod  so  faithfully  for  his  sins,  that  he  was  im- 
prisoned, and  at  length  murdered  at  the  request  of  the  cruel  Herodias. 
In  spirit  therefore  John  resembled  Elijah. 

He  came  also  in  the  power  of  that  great  prophet ;  and,  like  him,  he 
had  great  success.  At  one  time  Elijah  thought  there  was  not  a  single 
pious  prophet  in  all  Israel^  and  he  complained  to  God,  saying,  "  I 


36  THE  UNBELIEF.  OF  ZACHARIAS.  [jAN.  8 

even  I,  only  am  left :"  but  such  power  accompanied  his  instructions, 
that  before  he  was  taken  up  to  heaven,  there  were  numerous  young 
men,  called  sons  of  the  prophets,  all  over  the  land,  training  up  for  the 
ministry.  John  the  Baptist  also  had  great  success  ;  and  some  of 
his  disciples  were  numbered  among  the  apostles  of  the  Lamb. 

But  the  most  delightful  part  of  the  angel's  message  to  Zacharias  was 
the  promise  that  the  Saviour  should  soon  come.     He  spoke  of  the  Sa 
viour  as  the  Lord  God  of  Israel ;   for  he  said,  "  And  many  of  the 
children  of  Israel  shall  he  turn  to  the  Lord  their  God ;  and  he  shall 
go  before  him  in  the  spirit  and  power  of  Elias." 

The  Son  of  God  was  coming  into  the  world  to  shed  his  blood  to  save 
sinners  ;  yet  it  was  necessary  that  one  should  go  before  him  to  turn 
the  hearts  of  men  towards  him.  What  a  proof  this  is  of  the  wicked- 
ness of  the  human  heart !  It  is  turned  against  God.  Satan,  in  the 
garden  of  Eden,  turned  the  heart  of  Eve  against  her  best  friend.  Now 
every  one  is  an  enemy  of  God,  until  he  is  converted.  God  sends  his 
faithful  preachers  to  turn  our  hearts  towards  himself.  Have  not  some 
tried  to  persuade  us  to  turn  to  the  Lord  ?  Have  they  succeeded  in 
persuading  us  ?  It  is  an  awful  thing  to  hear  sermons,  and  to  disregard 
what  we  hear.  Time  is  passing  swiftly  away — Jesus  will  come  again 
in  power  and  great  glory.  If,  when  he  comes,  he  finds  us  unprepared, 
we  shall  be  shut  out  of  his  presence  forever. 

Evening  Scripture  portion.    Numbers  VI.  1-12.    The  Naxarite. 


Luke  I.  18-23. — The  Unbelief  of  Zacharias. 

Zacharias  was  so  much  astonished  at  the  message  of  the  angel, 
that  he  wanted  to  see  some  sign  or  miracle  to  prove  that  the  angel 
came  from  God.  Why  was  it  wrong  in  Zacharias  to  desire  a  sign  "? 
Because  he  had  already  had  one.  The  glorious  appearance  of  the  an- 
gel, which  had  filled  him  with  fear,  was  a  sufficient  sign.  God  does 
not  wish  us  to  believe  things  without  any  proof.  If  he  were  to  send  a 
prophet  to  speak  to  us,  he  would  give  us  some  sign  to  show  us  that 
the  prophet  really  came  from  him.  When  Moses  spoke  to  the  Israel- 
ites in  Egypt,  he  gave  them  two  signs  ;  his  rod  was  turned  into  a  ser- 
pent, and  his  hand  was  made  white  with  the  leprosy,  (Exod.  iv.)  God 
is  angry  when  men  will  not  beheve,  when  he  has  given  them  a  sign. 
It  was  sinful  in  Zacharias  not  to  believe  after  he  had  seen  the  glorious 
angel.  Thus  we  find  that  though  he  was  righteous  before  God,  he 
was  still  subject  to  sin. 

Unbelief  is  a  great  sin  ;  for  it  is  an  insult  to  the  truth  of  God.  The 
angel  rebuked  the  unbelieving  priest,  saying,  "  Thou  shalt  be  dumb." 
This  gentle  chastisement  would  at  once  remove  the  doubts  of  Zacha 


AN.  9.]  THE  ANGEL'S  VISIT  TO  MARY.  37 

rias  and  remind  him  of  his  sin.  In  this  way,  God  deals  with  his  own 
people,  when  they  forget  what  a  great  God  He  is. 

Zacharias  at  length  came  out  of  the  temple.  It  was  now  expected 
that  he  should  bless  the  people  in  those  beautiful  words  recorded  in 
Numbers  vi.  24 — 27,  beginning,  "  The  Lord  bless  thee  and  keep 
thee  ;"  but  he  could  not  speak,  and  he  made  signs  to  show  the  people 
what  he  had  seen  in  the  temple. 

Each  division  of  priests  remained  to  serve  in  the  temple  from  one 
Sabbath  to  the  next ;  in  a  few  days,  therefore,  at  the  furthest,  Zacha- 
rias returned  to  his  own  house  among  the  hills.  What  a  history  he 
had  to  unfold  to  Elizabeth  !  For  he  was  able  to  inform  her  in  writing. 
What  a  proof  she  beheld  of  the  power  of  God  in  the  dumbness  of  her 
husband !  We  should  take  notice  of  God's  dealings  with  others. 
"  Whoso  is  wise,  and  will  observe  these  things,  even  he  shall  under- 
stand the  loving-kindness  of  the  Lord." — Psalm  cvii.  43. 

How  humbly  and  gratefully  Elizabeth  behaved  on  this  occasion ! 
She  acknowledged  the  goodness  of  the  Lord  in  having  condescended 
to  look  upon  her  affliction  ;  for  she  had  been  exposed  to  much  reproach 
on  account  of  having  no  child.  When  troubles  are  removed,  we  are 
apt  to  overlook  the  Lord's  merciful  hand !  Perhaps  we  have  been 
suffering  under  some  trial ;  the  unkindness  of  a  relation,  the  dread  of 
sickness,  or  the  pressure  of  poverty :  God  removes  the  trial,  and  we 
forget  how  much  it  weighed  us  down  before,  and  so  we  omit  to  thank 
the  Lord  heartily. 

A  holy  minister  named  Rutherford,  in  one  of  his  letters,  written  two 
hundred  years  ago,  says,  that  one  of  the  things  which  most  showed 
him  his  own  wickedness  by  nature,  was  his  feehng  more  disposed  to 
call  upon  the  Lord  in  trouble,  than  to  thank  him  when  delivered.  Let 
us  think  over  the  things  that  troubled  us  a  few  years  ago,  and  bless  the 
hand  which  has  lightened  our  load. 

Evening  Scripture  portion.     Ex.  IV.  1-17.     Two  Signs  wrought  hy  Moses, 


Luke  I.  26-33. —  The  AngeVs  visit  to  Mary. 

God  appointed  that  his  Son  should  be  born  six  months  after  John. 
So  six  months  after  the  angel  had  spoken  to  Zacharias,  he  came  to 
Mary.  She  was  a  poor  woman,  of  a  low,  mean  city,  called  Nazareth. 
She  was  indeed  descended  from  King  David,  who  had  lived  more  than 
a  thousand  years  before,  and  she  was  engaged  to  be  married  to  a  man 
called  Joseph,  also  descended  from  King  David.  It  had  been  pro- 
phesied that  the  Son  of  God  should  be  born  among  David's  family. 
Isaiah  calls  the  Saviour  "  A  rod  out  of  the  stem  of  Jesse,"  (Isaiah 
xi.  1,)  for  Jesse  was  the  father  of  David.  Jesse  was  like  a  tree,  of 
which  Jesus  was  a  rod  or  branch. 


38  THE  ANGEL'S  VISIT  TO  MARY.  [jAN.  9. 

It  seems  probable  that  the  angel  visited  Mary  when  she  was  alone 
He  said,  "  Hail,"  bidding  her  rejoice  because  a  wonderful  favor  was 
about  to  be  conferred  on  her. 

The  Roman  Catholics  pretend  that  the  words  "highly  favored'' 
mean  "  full  of  grace ;"  and  say,  that  Mary  can  now  impart  grace,  and 
that  the  angel  worshipped  her.  But  we  know  that  Mary  was  but  a 
creature,  and  even  a  sinful  creature,  and  that  it  is  idolatry  to  treat  her 
as  the  Lord. 

Mary  was  full  of  humility ;  and  God  loves  to  honor  the  humble. 
She  was  alarmed  at  the  salutation  or  speech  of  the  angel ;  but  she  was 
soon  desired  not  to  fear,  and  was  informed  of  the  wonderful  event 
about  to  happen. 

The  Saviour  so  long  expected  was  to  be  her  son.  He  was  to  be 
called  "Jesus,"  which  signifies  Saviour,  and  is  the  same  name  as 
Joshua.*  The  angel  said  this  Saviour  should  be  a  great  king.  Per- 
haps you  will  inquire.  Was  he  not  equal  with  God  ?  was  he  not  King 
of  Kings  from  everlasting  ?  Yes :  but  the  angel  spoke  of  his  great- 
ness in  his  human  nature.  As  a  man,  he  was  to  be  king ;  therefore 
it  was  said  that  "  the  Lord  would  give  unto  him  the  throne  of  his  father 
Djavid."  He  was  to  be  King  over  the  house  of  Jacob,  that  is,  over  the 
Jews,  the  descendants  of  Jacob.  The  words  that  were  afterwards 
written  over  the  cross  were  true,  "  The  King  of  the  Jews."  But  is 
he  not  King  of  the  Gentiles  also  ?  Yes ;  he  is :  and  the  day  shall 
come  when  eveiy  tongue  will  confess  that  he  is  Lord  ;  and  when  every 
knee  will  bow  to  him.     (Phil,  ii.) 

Of  his  kingdom  there  shall  be  no  end.  Other  kingdoms  have  come 
to  an  end.  Nebuchadnezzar  saw  in  a  dream  an  image  which  repre- 
sented all  the  kingdoms  of  the  world  :  and  he  saw  a  httle  stone  over- 
throw this  image,  and  this  stone  become  a  mountain.  (Dan.  ii.)  The 
stone  represented  Christ.  He  will  bring  all  kingdoms  to  an  end  ;  and 
then  he  will  be  King  over  all  the  earth.  (Zee.  xiv.  9.)  Then  there 
will  be  no  more  war,  nor  famine,  nor  misery  ;  men  will  obey  Christ's 
laws,  and  live  in  holiness  and  peace. 

That  day  is  not  come  yet.  Very  few  persons  have  submitted  to 
Christ ;  very  few  seek  to  do  his  will.  Christ  is  a  king  against  whom 
his  subjects  have  rebelled.  But  do  you  not  think  that  a  king  loves  his 
faithful  subjects  at  such  a  time  ?  How  dear  to  him  is  their  obedience, 
when  others  scorn  him  !  Does  our  King  and  Saviour  count  us  among 
his  faithful  subjects  ?  Then  he  will  acknowledge  us  when  he  comes 
in  glory.  This  song  shall  soon  be  sung  in  heaven  by  the  saints  : 
"  We  give  thee  thanks,  O  Lord  God  Almighty,  which  art,  and  wast, 
and  art  to  come  ;  because  thou  hast  taken  to  thee  thy  great  power  and 
hast  reigned."  (Rev.  xi.)  Then  He  will  give  reward  to  them  that 
fear  his  name,  small  and  great. 

Evening  Scripture  portion.     Is.  XI.     Christ  the  rod  out  of  Jesse's  stem. 
•  Joshua  is  called  Jesus  in  Hebrews  iv.  8. 


JAN.  10.]  MARY'S  VISIT  TO  ELIZABETH. 


Luke  I.  34-45. — Mary^s  visit  to  Elizabeth. 

The  angel  had  told  Mary  of  the  great  power  and  glory  of  the  Son 
she  should  have.  He  next  told  her  of  the  holiness  of  his  nature.  His 
body  was  to  be  miraculously  formed  by  the  power  of  the  Holy  Ghost ; 
though  born  of  a  human  mother.  Jesus  had  flesh  and  blood  like  our- 
selves, (Hebrews  ii.  14;)  and  he  was  subject  to  all  our  bodily  weak- 
nesses ;  he  needed  food  and  sleep  ;  he  suffered  pain  ;  he  shed  tears 
and  sweat  drops  of  blood  ;  but  he  was  without  sin ;  (Heb.  iv.  15  :)  he 
was  "  holy,  harmless,  undefiled."  (Heb.  vii.  26.)  Such  was  the  child 
of  whom  Mary  was  to  be  the  mother  !  Were  such  wonderful  tidings 
ever  delivered  to  any  human  creature,  as  were  then  spoken  to  Mary  ? 
Yet  she  believed.  Her  faith  was  greater  than  that  of  Zacharias  ;  and 
she  received  no  rebuke  from  the  angel. 

What  a  prospect  lay  before  her  !  Many  would  disbelieve  her  story, 
and  treat  her  with  contempt.  Yet  Mary  was  willing  to  bear  the  trial. 
She  said,  "  Be  it  unto  me  according  to  thy  word."  God  often  makes 
those  suff'er  most  deeply  whom  he  designs  to  honor  most  highly. 
When  God  intends  that  persons  should  do  much  good  to  souls,  (and 
this  is  one  of  the  highest  honors,)  he  often  permits  suspicion  to  be  cast 
upon  their  characters  ;  but  at  length  he  clears  their  innocence. 

Mary  had  heard  from  the  angel  of  the  mercy  shown  to  Elizabeth ; 
and  she  went  immediately  to  see  her. 

How  interesting  it  is  to  hear  what  happened  when  these  two  holy 
women  met !  There  was  a  great  diff'erence  between  their  ages. 
Elizabeth  was  very  old  :  Mary  was  not  old :  it  is  probable  she  was 
very  young.  Yet  she  was  far  more  highly  honored  than  her  aged  rel- 
ative. The  old  are  often  envious  of  the  young ;  but  the  pious  Eliza- 
beth was  ready  to  do  honor  to  Mary.  When  she  saw  her,  she  spoke 
by  the  power  of  the  Holy  Ghost,  and  acknowledged  her  as  the  mother 
of  the  Lord. 

It  must  have  comforted  Mary  to  find  that  Elizabeth  also  believed  in 
the  things  that  were  coming  to  pass.  How  it  must  have  rejoiced  her, 
to  hear  her  say,  "  Blessed  is  she  that  believed." 

These  words  do  not  apply  to  Mary  alone  ;  but  to  every  one  that 
beheves.     What  ought  we  to  believe  ?     All  the  promises  of  God. 

He  has  promised  to  cast  out  none  that  come  to  him,  but  to  give  them 
everlasting  life.  If  we  believe  this  promise,  we  shall  come  to  him. 
If  we  have  come  to  him,  how  many  precious  promises  belong  to  us  ! 
God  has  promised  to  hear  our  prayers,  to  make  all  things  work  togeth- 
er for  our  good,  to  deliver  us  out  of  every  temptation,  and  to  give  us, 
even  in  this  life,  peace  which  passeth  all  understanding.  Those  who 
trust  in  these  promises  find  there  is  a  performance  of  the  things  that 
were  told  them. 

It  was  a  good  answer  that  was  once  given  by  a  poor  woman  to  a 


40  THE  SONG  OF  MARY.  [jAN.  1 1 

minister  who  asked  her,  *'  What  is  faith  ?"  She  replied,  "  I  am  igno- 
rant :  I  cannot  answer  well :  but  I  think  faith  is  taking  God  at  his 
word." 

Evening  Scripture  portion.    Heb.  II.     Chrisfa  human  nature. 


Luke  I.  46-56.— TAe  Song  of  Mary. 

This  beautiful  song  shows  us  what  was  Mary's  state  of  mind  at  this 
time.  We  must  remember  that  there  was  much  to  try  her  in  her  pres- 
ent circumstances,  for  many  people  would  not  believe  her  account  of 
the  angel's  visit,  and  would  treat  her  with  scorn.  Yet  she  was  filled 
with  joy,  because  she  enjoyed  the  favor  of  the  Lord.  She  said,  "  My 
soul  doth  magnify  the  Lord  :  and  my  spirit  hath  rejoiced  in  God  my 
Saviour."  How  great  was  Mary's  faith  !  Faith  enables  us  to  rejoice 
in  the  midst  of  trials.  Saint  Paul  had  this  faith  when  he  said,  **  I 
reckon  that  the  sufferings  of  this  present  time  are  not  worthy  to  be 
compared  with  the  glory  which  shall  be  revealed." 

Mary  knew  that  whatever  men  thought  of  her  then,  that  all  genera- 
tions would  "  call  her  blessed,"  as  the  mother  of  the  Saviour.  Do  we 
not  think  her  blessed  ?  Surely  we  do.  Let  us  not  forget  that  we  may 
be  blessed  also ;  for  Jesus  said  that  "  Whosoever  shall  do  the  will  of 
my  Father,  w^hich  is  in  heaven,  the  same  is  my  brother,  and  sister,  and 
mother."  (Matt.  xii.  50.)  And  at  another  time,  when  a  woman  said 
how  blessed  his  mother  w^as,  Jesus  answered,  "  Rather  blessed  are 
they  that  hear  the  word  of  God,  and  keep  it."     (Luke  xi.  28.) 

It  is  sad  to  think  what  a  wrong  use  the  Roman  Catholics  have  made 
of  the  words  of  Mary.  They  not  only  call  her  "  blessed,"  (and  she  is 
blessed,)  but  they  worship  her,  as  if  she  were  equal  to  him,  "  who  is 
over  all,  God  blessed  for  ever."  (Rom.  ix.  5.)  No  :  Mary  was  but 
a  creature  like  ourselves  ;  though  she  was  made,  by  the  grace  of  God, 
a  holy  creature,  and  was  honored  in  so  remarkable  a  manner. 

We  see  in  her  song  how  great  a  value  she  set  upon  the  blessings  of 
redemption.  She  would  not  have  done  so,  if  she  had  not  felt  her  need 
of  a  Saviour.  How  she  delights  in  praising  God  !  She  calls  him 
mighty—"'  He  that  is  mighty."  She  calls  him  holy — "  Holy  is  his 
name."  She  speaks  of  his  mercy — "  His  mercy  is  on  them  that  fear 
him." 

What  does  she  mean  in  verse  51,  when  she  says,  "  He  hath  shown 
strength  with  his  arm  ;  he  hath  scattered  the  proud  in  the  imagination 
of  their  hearts  ?"  Pharaoh  and  his  proud  captains  once  desired  to  de- 
stroy Israel  •  this  was  *'  the  imagination  of  their  hearts,"  but  God 
drowned  them  in  the  Red  Sea.  Thus  God  at  last  will  destroy  all  the 
enemies  of  Christ  and  his  people. 

From  this  song  we  may  learn  to  what  people  the  Lord  is  merciful ; 


iN.  12.]  THE  CIRCUMCISION  OF  JOHN.  41 

He  fills  the  hungry  with  good  things."  He  fed  the  poor  Israelites, 
when  they  were  liungry,  with  manna.  But  it  is  another  sort  of  hun- 
ger which  Jesus  delights  to  satisfy.  "  Blessed  are  they  that  hunger 
and  thirst  after  righteousness."  Such  hungry  souls  shall  never  be  sent 
empty  away.  If  a  beggar  is  sent  empty  away  from  one  house,  he  can 
go  to  another  ;  but  if  God  were  to  send  us  empty  away,  and  refuse  to 
give  us  everlasting  life,  there  is  no  other  being  to  whom  we  could  go. 
Will  he  send  us  empty  away  ?  No  :  he  will  not,  if  we  feel  our  need 
of  pardon  ;  but  if  we  fancy  ourselves  rich  in  goodness,  He  will  give 
us  none  of  His  goodness  or  righteouuness.  Those  only  who  know 
they  are  poor  blind  miserable  sinners,  will  obtain  any  thing  from  the 
Saviour.  Let  us  go  now  to  his  throne  of  grace  to  ask  for  mercy,  and 
to  obtain  help  in  this  our  time  of  need  ;  let  us  go  with  i.^^wly  hearts, 
feeling  our  unworthiness  and  confessing  our  sins,  and  He  will  not  send 
us  "  empty  away." 

Evening  Scripture  portion.    Ex.  XIV.     The  Red  Sea. 


Luke  I.  5-7. — The  Circumcision  of  John, 

When  Elizabeth's  son  was  born,  her  relations  and  friends  came  to 
rejoice  with  her.  Worldly  people,  when  they  are  prosperous,  are  often 
envied  by  their  friends  :  but  pious  people,  when  they  have  received 
any  great  mercy,  generally  have  friends  who  really  rejoice  with  them. 

How  richly  were  Elizabeth's  friends  rewarded  for  their  sympathy  ' 
During  their  visit  they  witnessed  a  wonderful  proof  of  God's  power. 

It  appears  that  Elizabeth  knew  what  the  angel  had  told  Zacharias  ; 
for  she  said  that  the  child  was  to  be  called  "  John,"  or  "  the  grace  of 
God."  The  friends,  by  signs,  asked  the  father  what  the  child  should  be 
called.  We  see  by  their  making  signs  to  him  that  he  was  deaf  as  well 
as  dumb.  He  asked  for  a  writing  table,  or  tablet.  These  tablets  were 
often  spread  with  wax,  and  written  upon  with  a  piece  of  steel.  Zach- 
arias wrote,  "  His  name  is  John  :"  not  "'  he  shall  be  called  John  ;"  but 
his  name  is  John,  for  the  angel  had  already  given  the  child  that  name. 
As  soon  as  he  had  written  these  words,  his  tongue  was  loosed  ;  and 
he  made  that  use  of  it  for  which  it  had  first  been  given  him  :  he 
praised  God. 

The  angel  had  sentenced  him  to  be  dumb  until  the  day  that  the 
things  he  had  told  him  of,  should  be  performed,  (verse  20.)  That  day 
was  now  come. 

We  perceive  in  this  event  how  God  can  bring  good  out  of  evil : 
Zacharias  by  unbelief  had  become  dumb  ;  but  his  gaining  his  speech 
again,  must  have  helped  others  to  believe. 

His  friends  related  the  things  they  had  seen  ;  so  that  people  all 
around  wondered  what  sort  of  a  man  John  would  become.     Thus  ma 

6 


42  THE  PROPHECY  OF   ZACHARIAS.  [jA.N.  13 

ny  were  prepared  to  pay  attention  to  his  preaching  when  he  grew  up 
We  shall  hear  little  of  the  childhood  of  John ;  but  we  know  that  he 
was  holy  from  his  birth.  How  acceptable  to  God  is  the  offering  up  of 
our  early  years  !  as  the  poet  says — 

*'  A  flower,  when  offered  in  the  bud, 
Is  no  mean  sacrifice." 

How  bitter  is  the  remembrance  of  a  childhood  and  youth  of  wick- 
edness !  Saint  Paul  could  never  remember  without  grief  that  he  had 
once  persecuted  God's  people. 

Let  not  those  who  are  young  imagine  that  if  they  are  at  length  con- 
verted, it  will  be  of  no  consequence  having  long  resisted  the  gracious 
offers  of  God.  It  is  delightful  to  be  able  to  sing  with  David,  "  Thou 
art  my  trust  from  my  youth."  Those  who  have  not  turned  to  God  till 
their  youth  was  past,  often  think  within  themselves,  "  O  that  I  could 
pass  my  time  over  again  !  Had  I  loved  God  sooner,  what  sins  I  should 
have  avoided  !  what  sorrows  I  should  have  escaped  !  how  much  good 
I  might  have  done  !  how  much  glory  I  might  have  brought  to  God  !" 

Is  it  not  very  ungenerous,  because  we  know  that  God  is  willing  to 
receive  the  returning  prodigal,  to  go  far  from  him,  not  intending  to  re- 
turn till  all  worldly  pleasures  are  exhausted  ?  Yet  many  who  would 
be  ashamed  to  treat  an  earthly  friend  in  this  manner,  act  thus  towards 
their  best,  their  heavenly  Friend. 

Evening  Scripture  portion.    Eccles.  XII.    Early  jpiety 


Luke  I.  67  to  end.— The  Prophecy  of  Zacharias. 

What  great  mercy  God  showed  to  Zacharias  !  Not  only  He  re- 
stored his  speech,  but  He  enabled  him  to  prophesy.  Zacharias  in  his 
song  does  not  speak  so  much  about  his  own  son,  as  about  the  Saviour 
whom  his  son  was  to  serve.  This  shows  that  his  heart  was  fixed  upon 
spiritual  blessings,  and  not  upon  his  own  earthly  comfort,  or  honor. 

In  the  beginning  of  his  song,  he  speaks  of  the  Saviour  under  the 
name  of  "  A  horn  of  salvation,"  (verse  69.)  Why  does  he  give  him 
that  name  ?  With  its  horn  an  animal  destroys  its  enemies.  Christ 
came  to  destroy  the  devil  and  his  works.  Why  then  is  He  not  called 
a  horn  of  destruction  1  Because  he  destroys  his  enemies  in  order 
that  he  may  save  his  people  :  therefore  he  is  called  "  a  horn  of  sal- 
vation." 

In  the  latter  part  of  his  song,  Zacharias  calls  the  Saviour  by  another 
name,  "  The  dayspring,"  (verse  78.)  The  w^orld  sat  in  darkness  and 
the  shadow  of  death  till  Christ  appeared.  They  were  like  travellers, 
who  had  lost  their  way  among  dangerous  clifis  and  precipices,  and 


JAN.  13.]         THE  PROPHECY  OF  ZACHARIAS.  43 

were  suddenly  overtaken  by  the  darkness  ;  so  that  they  durst  not  stir, 
lest  they  should  fall  into  some  deep  pit.  All  at  once  the  sun  arose  "  to 
guide  their  feet  into  the  way  of  peace." 

Our  native  land  once  sat  in  this  darkness,  and  was  filled  with  idols, 
till  missionaries  came  and  preached  the  gospel.  But  even  now  that 
Christ's  name  is  known  in  every  town  and  village,  each  soul  sits  in 
darkness  till  the  "  Dayspring  from  on  high"  shines  into  the  heart. 

In  the  midst  of  his  song,  Zacharias  addresses  his  own  infant  son, 
saying,  "  And  thou,  child,  shalt  be  called  the  prophet  of  the  highest." 
At  the  time  he  uttered  these  words,  John  was  a  helpless  infant ;  but 
his  father  knew  how  great  he  would  become.  Very  httle  is  related  of 
his  childhood.  In  the  last  verse  of  this  chapter  it  is  declared  that  he 
grew  like  other  children ;  and  also  that  he  waxed  strong  in  spirit. 
We  know  what  it  is  to  wax  strong  in  body.  But  what  is  it  to  wax 
strong  in  spirit  1  It  is  to  have  faith  in  God's  word,  and  to  resist  in 
God's  strength  the  temptations  of  Satan.  The  apostle  John  in  his 
first  Epistle  says,  "  I  have  written  unto  you,  young  men,  because  ye 
are  strong,  and  the  Word  of  God  abideth  in  you,  and  ye  have  over- 
come the  wicked  one,"  (ii.  14.)  Believers  who  are  strong  in  spirit  are 
called  ''  young  men."  How  then  did  John  become  thus  strong  in 
spirit  ?  No  doubt  it  was  by  secret  prayer  and  meditation  in  the  des- 
erts. It  is  written  that  "  He  was  in  the  deserts  until  the  days  of  his 
showing  unto  Israel ;"  or  till  the  time  when  he  began  to  preach  pub- 
licly, which  he  did  either  at  twenty-seven  or  thirty  years  of  age. 
Those  who  teach  others  must  be  prepared  by  learning  first  of  God. 

And  what  did  John  the  Baptist  teach  ?  His  father  declares  in  his 
song  what  he  taught,  (76,  77 :)  "  Thou  shalt  go  before  the  face  of  the 
Lord  to  prepare  his  ways  ;  to  give  knowledge  of  salvation  unto  the  peo- 
ple by  the  remission  of  their  sins,  through  the  tender  mercy  of  our  God." 

It  was  salvation  through  Christ  that  John  proclaimed.  None  of  the 
old  prophets  showed  the  way  as  clearly  as  the  holy  Baptist.  But  we 
have  heard  it  still  more  clearly  described  by  Jesus  and  his  apostles. 
Have  we  rejoiced  in  hearing  that  sins  are  pardoned  through  the  blood 
of  the  Lamb  ?  None  ever  rejoiced  in  hearing  these  tidings,  except 
those  who  knew  that  they  needed  pardon. 

If  a  man  were  to  enter  this  room  with  a  pardon  from  the  governor 
in  his  hand,  we  should  feel  neither  joy  nor  gratitude.  We  should  say, 
"  There  must  be  some  mistake  ;  we  have  never  been  brought  to  jus- 
*ice,  nor  convicted,  nor  sentenced  to  death.  What  is  the  use  of  this 
pardon  to  us  ?"  The  reason  that  most  people  hear  the  Gospel  with 
such  indifference  is,  that  they  do  not  know  that  they  are  condemned 
by  God's  law.  They  say,  "  Our  sins  can  easily  be  forgiven  ;  they  are 
neither  many  nor  great ;  others  have  sinned  more  than  we  ;  surely  we 
shall  escape  punishment."  But  when  a  sinner  feels  that  he  deserved 
to  die,  then  he  thanks  God  for  his  tender  mercy,  in  having  sent  the 
Saviour  into  the  world. 

Evening  Scripture  portion.     1  John  II.     Strong  in  spirit. 


44  THE  ANGEL'S  VISIT  TO  JOSEPH.  [jAN.  14 


Matt.  I. — The  AngeVs  visit  to  Joseph. 

Matthew  wrote  his  gospel  before  any  of  the  other  evangehsts.  He 
wrote  it  for  the  Jews  especially ;  and  therefore  he  very  often  refers  to 
the  Old  Testament,  (held  in  such  reverence  by  the  Jews,)  and  shows 
that  Jesus  fulfilled  what  the  prophets  had  said.  Luke  and  Mark,  who 
wrote  for  the  Gentiles  especially,  often  eocplain  Jewish  customs,  but 
Matthew  always  alludes  to  them,  as  customs  well  understood.  Mat- 
thew himself  had  been  a  publican,  or  tax-gatherer,  before  he  was 
called  to  be  one  of  the  apostles  of  the  Lord.  His  other  name  was  Le 
vi.     Luke  speaks  of  him  by  that  name.     Luke  v.  27. 

St.  Matthew  begins  his  history  with  an  account  of  the  forefathers  of 
our  Saviour :  to  show  that  Jesus  was  descended  from  Abraham,  and 
from  David,  as  God  had  promised  the  Messiah  should  be.  This  ac 
count  is  called  a  genealogy.  It  is  Josephs  descent,  and  not  Mary's, 
which  is  here  recorded.  St.  Luke  in  his  third  chapter  gives  us  anoth- 
er genealogy.  That  genealogy  is  a  little  different  from  this  ;  it  must 
therefore  be  the  genealogy  of  Mary.  It  is  true  the  name  of  Joseph  is 
mentioned  there  also ;  but  the  names  of  women  were  never  inserted  in 
public  registers. 

There  is  one  seeming  contradiction  between  the  two  genealogies 
St.  Matthew  says  that  Jacob  was  the  father  of  Joseph.  St.  Luke  says 
that  Heli  was  the  father  of  Joseph.  We  must  conclude  that  Heli  was 
the  father-ZTi-Zaw  of  Joseph,  and  the  father  of  Mary.  How  easily  the 
difference  is  explained  to  a  candid  mind  !  And  yet  it  has  been  taken 
up  by  unbelievers  and  brought  forward  as  an  objection  against  the 
Christian  religion.  How  much  at  a  loss  must  those  be  for  an  objec- 
tion, who  lay  hold  of  such  a  one  as  this  ! 

We  will  now  proceed  to  the  interesting  history  itself : — 

Joseph  is  not  blamed  for  his  suspicions  of  Mary,  for  it  appears  he 
had  no  proof  that  a  miracle  had  been  wrought.  Still  the  kindness  of 
his  heart  made  him  unwilling  to  expose  her  publicly.  God  in  his  great 
mercy  sent  an  angel  to  tell  him  the  whole  truth.  Thus  our  gracious 
Father  will  keep  us  from  falling  into  errors  through  ignorance,  if  we 
desire  earnestly  to  know  what  is  right. 

Mary  probably  suffered  much  grief  from  Joseph's  suspicions  :  but 
God  cleared  up  her  innocence.  Every  person  who  is  falsely  suspected 
may  trust  in  His  fulfilling  His  promise  in  Psalm  xxxvii. ;  "  Commit 
thy  way  unto  the  Lord,  trust  also  in  him,  and  he  shall  bring  it  to  pass  : 
and  he  shall  bring  forth  thy  righteousness  as  the  light,  and  thy  judg- 
ment as  the  noonday."  When  falsely  accused,  we  should  not  make 
a  loud  and  angry  defence  ;  but  commit  our  cause  to  God,  and  He  will 
defend  us. 

The  concluding  words  of  the  angel  are  very  remarkable.  They 
are  written  in  verse  21,  "  Thou  shalt  call  his  name  Jesus,  for  he  shall 
save  his  people  from  their  sins." 


TAN.  15.]  BIRTH  OF  THE  LORD  JESUS  CHRIST.  45 

The  name  "  Jesus"  means  God  the  Saviour.  Observe,  liovrever,  the 
nature  of  this  salvation.  It  is  not  a  salvation  in  sin,  but  a  salvation 
from  sin.  "  He  shall  save  his  people  from  their  sins."  If  we  knew 
what  sin  was,  we  should  feel  what  a  great  salvation  this  is.  Sin  has 
ruined  this  world  ;  and  it  will  ruin  each  of  us  eternally,  unless  we  are 
saved  from  it.  There  is  only  one  who  is  able  to  save  us.  That  is 
Immanuel,  or  God  with  us.  Jesus,  the  Son  of  God,  came  down  to 
dwell  with  us  that  he  might  save  us  from  dwelling  forever  with  Satan. 
How  does  he  save  ?  By  shedding  his  own  blood  as  an  atonement  for 
sin,  and  then  by  washing  all  who  believe  in  him  in  that  blood.  There- 
fore his  people  sing  this  song  of  praise  to  his  name  :  "  Unto  him  that 
loved  us  and  washed  us  from  our  sins  in  his  blood,  and  hath  made  us 
kings  and  priests  unto  God  and  his  Father ;  to  him  be  glory  and  do- 
minion forever  and  ever.     Amen."     Rev.  i.  5-8. 

Evening  Scripture  portion.    Isa.  VII.  10  to  end. 


Luke  II.  1-7. — The  birth  of  the  Lord  Jesus  Christ. 

It  is  very  interesting  to  observe  the  providence  of  God  with  re^r  i 
to  the  'place  of  Christ's  birth. 

The  prophet  Isaiah  had  said  that  the  Saviour  should  be  bcj  r  m 
Bethlehem,  (v.  2.)  Yet  Mary  hved  in  Nazareth,  about  seventy  i*»iies 
distant  from  Bethlehem.  God  could  easily  have  commanded  VUiy  to 
go  to  Bethlehem  :  but  instead  of  doing  this,  he  caused  circm/ii«,dnces 
to  happen  which  induced  her  to  go  there. 

The  great  emperor  of  Rome,  who  possessed  all  the  chief  i;r>untries 
in  the  world,  and  among  the  rest,  Canaan,  the  land  of  the  J(.ftA,  desired 
at  this  lime  to  number  his  subjects.  He  sent  forth  an  onOvr  to  have 
their  names  enrolled,  (as  you  will  find  the  word  is  also  nanslated  in 
Bibles  with  marginal  readings.)  Joseph  being  descended,  from  King 
David,  went  to  the  city  of  Bethlehem,  (whence  David  c-ame,)  to  have 
his  name  enrolled,  and  Mary  his  wife  accompanied  him. 

Caesar  Augustus,  the  Emperor  of  Rome,  little  knew  that  by  this 
decree  he  was  causing  a  prophecy  concerning  the  Son  of  God  to  be 
fulfilled ;  for  he  knew  nothing  of  the  true  God,  or  of  his  word.  But 
we,  who  read  the  history,  ought  to  admire  the  ways  of  God :  how 
easily  he  can  bring  every  thing  to  pass  which  he  has  determined  to  do  ; 
for  he  is  *'  great  in  counsel"  (or  in  making  plans)  "  and  mighty  in 
work,"  Jer.  xxxii.  19,  (or  in  bringing  his  plans  to  pass.)  It  is  there- 
fore very  unbelieving  in  us  to  trouble  ourselves  about  the  future,  for 
there  is  nothing  we  can  desire  that  God  could  not  easily  cause  to  hap- 
pen ;  and  if  he  does  not  bring  it  to  pass,  it  is  because  the  thing  we 
desire  does  not  agree  with  his  own  wise  and  gracious  designs. 


46  THE  ANGELS'  APPEARANCE  TO  THE  SHEPHERDS,     [jan.  16. 

When  Mary  arrived  at  Bethlehem,  she  was  obhged  to  lodge  in  a 
stable  ;  for  the  inn  was  full,  many  people  having  come  to  have  their 
names  enrolled  also.  Thus  it  happened,  that  her  holy  babe  was  born 
m  a  stable,  and  laid  in  a  manger. 

Are  we  surprised  that  the  glorious  Son  of  God  should  thus  be  re- 
ceived into  this  world  !  Let  us  remember  why  he  came.  Not  to 
enjoy  himself,  but  to  save  us.  In  order  to  save  us,  two  things  were 
necessary.  That  he  should  obey  the  law  of  God,  which  we  had 
broken,  and  that  he  should  suffer  the  punishment  due  to  us  for  break- 
ing it. 

In  order  that  he  might  do  these  things,  he  was  always  placed  in 
suffering  circumstances.  Poverty  and  contempt  nursed  him  in  his 
infancy.  The  most  splendid  palace  on  earth  would  have  been  too 
humble  an  abode  for  him  whom  the  heaven  of  heavens  cannot  contain. 
But  instead  of  opening  his  infant  eyes  in  a  palace,  he  opened  them  ii: 
a  stable.  It  was  wonderful  condescension  in  him  who  was  equal  with 
God,  to  dwell  with  men^  but  in  the  stable  he  was  surrounded  by  beasts. 
What  must  the  angels  w4io  had  worshipped  him  in  heaven  have  felt 
when  they  saw  him  thus  degraded  !  Yet  this  treatment  was  not  to  be 
compared  to  that  which  he  afterwards  endured  on  Calvary.  As  he 
walked  through  this  world  at  each  step  his  way  became  rougher ;  his 
Jirst  bed  was  a  manger,  but  his  last  was  a  cross.  And  it  was  men, 
whom  he  came  to  redeem,  who  treated  him  in  this  manner.  And  have 
we  not  all  treated  him  in  the  same,  casting  him  out  of  our  thoughts, 
and  crucifying  him  by  our  sins  ?  Yes,  we  are  all  guilty  before  God, 
and  Jesus  alone  is  righteous.  But  he  is  not  righteous  for  himself,  but 
for  us  ;  neither  did  he  suffer  for  himself,  but  for  us.  He  was  cast  out, 
that  we  might  be  brought  in.  He  was  rejected  of  men,  that  we  might 
be  accepted  of  God. 

Evening  Scripture  portion.     Micah  V.  Bethlehem. 


Luke  II.  8-14. —  The  Angels^  appearance  to  the  Shepherds. 

In  the  circumstances  of  our  Saviour's  birth,  there  was  a  great  mix- 
ture of  meanness  and  glory.  Jesus  was  laid  in  a  manger.;  yet  angels 
announced  his  appearance.  But  to  whom  did  angels  announce  it?  not 
to  princes,  but  to  shepherds ;  thus  showing  that  God  had  chosen  the 
poor  of  this  world.  Through  all  our  Saviour's  life,  there  was  the  same 
mixture  of  meanness  and  glory :  he  lived  with  fishermen,  yet  was 
sometimes  visited  by  angels  ;  he  had  a  sorrowful  countenance,  yet 
once  it  shone  brighter  than  the  sun ;  he  was  meanly  clad,  yet,  on  one 
occasion,  his  raiment  was  whiter  than  any  fuller  on  earth  could  whiten 
it ;  he  was  so  weak  that  he  could  not  bear  his  cross,  yet  so  strong 
that  he  could  rais^  the  dead  from  their  graves. 


JAN.  16.]   THE  ANGELS'  APPEARANCE  TO  THE  SHEPHERDS.       47 

Christ's  people  are  like  their  master  ;  they  are  often  poor  and  afflict- 
ed, yet  there  is  a  glory  about  them  that  makes  them  as  the  sons  of 
God  ;  for  their  minds  are  filled  with  nobler  thoughts  than  those  which 
occupy  the  kings  of  the  earth.  While  princes  are  thinking  of  their 
sumptuous  feasts,  their  high  titles,  and  glittering  crowns  ;  the  children 
of  God  are  meditating  upon  the  supper  of  the  Lamb,  the  thrones  of 
light,  and  the  God  of  glory. 

How  much  astonished  the  poor  shepherds  were  with  the  appearance 
of  the  angel,  who  turned  the  darkness  into  day  !  How  much  his  mes- 
sage must  also  have  surprised  them  !  He  told  them  that  the  Son  of 
God  was  now  come  into  the  world,  and  was  in  the  city  of  David,  (or 
Bethlehem.)  Was  not  this  news  hard  to  believe  1  But  what  the  angel 
added  made  it  harder  still ;  for  he  said  that  this  glorious  babe  was  lying 
in  a  manger.  Immediately,  however,  God  confirmed  his  words  by 
causing  a  multitude  of  angels  to  appear  in  the  heavens ;  not  two  or 
three  witnesses,  but,  perhaps,  two  or  three  millions. 

These  angels  were  not  silent  witnesses ;  they  sang  a  song,  whc;se 
very  words  are  handed  down  to  us.  It  is  the  only  song  sung  by  angels 
upon  earth  that  we  ever  heard.  In  the  book  of  Revelation  some  of 
their  songs  in  heaven  are  recorded  ;  such  as  "  Worthy  is  the  Lamb  to 
receive  honor,  power,  and  glory ;"  and  "  Thou  hast  created  all  things, 
for  thy  pleasure  they  are  and  were  created."  But  here  we  read  of  a 
song  to  which  poor  shepherds  listened.  It  is  a  short  song,  but  contains 
much  ;  for  it  explains  the  purpose  for  which  the  Saviour  was  come  in- 
to the  world,  and  the  reason  he  was  sent. 

The  purpose  was  to  bring  glory  to  God  and  peace  on  earth.  The  rea- 
son he  was  sent  was  because  God  had  good-will  towards  men.  *'  Glory 
o  God  in  the  highest,  and  on  earth  peace,  good-will  towards  men." 

Has  not  Christ's  coming  brought  glory  to  God  ?  Since  Christ  came 
into  the  world,  how  many  redeemed  sinners  have  glorified  God  for  the 
gift  of  his  Son  !  But  what  are  these  praises  compared  to  the  songs  of 
saints  and  angels  throughout  eternity  !  Never  will  they  cease  to  praise 
the  God  of  love  for  sending  his  only  Son  to  die  for  wretched  men. 
But  we  may  ask,  '*  Is  there  peace  on  earth  ?"  Not  yet ;  but  there  luill 
be.  This  earth  shall  be  filled  with  the  knowledge  of  the  Lord,  and 
then  war  shall  cease  ;  the  swords  shall  be  turned  into  ploughshares, 
and  the  spears  into  pruning-hooks,  (see  Isaiah  ii. ;)  because  the  Prince 
of  Peace  shall  reign. 

And  are  these  God's  gracious  promises  to  men  ?  Let  us  not  doubt 
the  Lord's  good-will  towards  us.  It  hurts  a  tender  parent,  if  he  per- 
ceives that  his  children  doubt  his  good-will  towards  them  :  he  tries  to 
convince  them  of  it  by  numerous  acts  of  kindness ;  and  he  is  much 
disappointed  if  he  cannot  succeed  in  winning  their  confidence.  Has 
not  the  Lord  done  enough  to  convince  us  of  his  good-will  ?  Ought  we 
not  always  to  say,  "  If  God  spared  not  his  own  Son,  but  gave  him  up 
for  us  all,  will  he  not  with  him  freely  give  us  all  things." — Rom.  viii.  32 
Evening  Scripture  portion.    Rev.  V.    Angels^  songs  in  heaven. 


48  THE  SHEPHERDS'  VISIT  TO  BETHLEHEM.  [jaN.  17 


liUKE  II.  15-20. —  The  Shepherds'  Visit  to  Bethlehem. 

We  find  that  the  shepherds  believed  the  news  they  had  heard 
They  did  not  say,  "  Let  us  go  and  see  whether  this  thing  is  come  to 
pass ;"  but  they  said,  "  Let  us  now  go  and  see  this  thing  which  is 
come  to  pass."  They  believed  before  they  had  seen.  "  Blessed  are 
they  who  have  not  seen,  and  yet  have  behoved."  They  spoke  also  as 
if  they  felt  grateful  for  having  heard  the  tidings  ;  for  they  added, 
"  which  the  Lord  hath  made  known  to  us."  Truly  they  had  reason 
to  be  grateful :  for  God  had  shown  them  very  great  favor.  Let  us  not 
forget  that  we  also  are  among  those  to  whom  the  Lord  has  made  known 
the  birth  of  his  Son.  There  are  millions  on  this  earth  who  have  never 
heard  of  the  love  of  God,  in  sending  a  Saviour ;  but  we  have  heard  of 
it  from  our  infant  days.  Do  we,  like  these  shepherds,  long  to  see  our 
blessed  Redeemer  ? 

How  much  Joseph  and  Mary  must  have  been  delighted  at  the  en- 
trance of  the  shepherds  !  Though  overlooked  by  the  world,  the  holy 
child  was  honored  by  these  poor  men.  Even  now  there  are  only  a 
few  who  acknowledge  him  as  their  Lord  and  Master,  and  these  few 
are  generally  poor,  like  the  shepherds  of  Bethlehem. 

These  good  men  did  not  keep  the  things  they  had  heard  and  seen, 
a  secret.  The  angel  had  said  that  he  brought  glad  tidings  which 
should  be  to  all  people  ;  therefore  the  shepherds  told  the  news  to  all. 
Like  them,  if  we  believe  in  Christ  ourselves,  we  shall  speak  of  him  to 
those  who  know  him  not. 

How  did  the  people  receive  the  tidings  the  shepherds  brought? 
They  wondered ;  but  probably  they  soon  forgot  what  they  had  heard  : 
while  Mary  "  kept  all  these  things,  and  pondered  them  in  her  heart." 
This  is  the  way  in  which  sermons  should  be  heard,  and  in  which  the 
Bible  should  be  read.  All  who  get  good  from  what  they  hear,  keep  it, 
and  ponder  it  in  their  hearts.  But  how  many  cast  from  their  minds 
what  they  hear ! 

There  are  two  comparisons  used  in  the  Scriptures  to  show  the  care- 
less way  in  which  people  hear  the  word  of  God.  One  of  these  com- 
parisons is  contained  in  Ezekiel  xxxiii.  31,  32.  The  Israehtes  hstened 
to  the  preaching  of  Ezekiel  as  people  listen  to  one  who  can  play  well 
on  an  instrument,  and  who  can  sing  a  lovely  song.  It  is  not  necessary 
to  think  of  the  music  we  have  heard ;  it  is  enough  if  it  pleases  us  whik 
we  are  hearing  it :  but  we  should  not  listen  to  sermons  in  this  manner 
and  think  it  enough,  if  they  amuse  us. 

The  other  comparison  may  be  found  in  the  first  chapter  of  St. 
James's  Epistle.     It  is  there  said  that  some  listen  to  God's  word  as  a 
person  looks  in  a  glass,  and  then  goes  away  and  forgets  what  he  has 
seen.     Such  listeners  soon  lose  the  good  impressions  they  have  re 
reived,  and  continue  worldly-minded,  and  ungodly. 

There  is  a  beautiful  description  in  the  first  Psalm,  of  the  right  man- 


'TJHI7BESITT] 


^AN.  18.]  THE  SONG  OF  SIMEON.  49 

ner  of  receiving  the  word.     The  godly  man  is  represented  as  medi- 
tating in  God's  law,  day  and  night. 

One  verse  of  God's  holy  word  laid  up  in  the  heart  will  do  us  more 
good  than  a  whole  chapter  hastily  read,  and  little  considered.  Are 
there  any  passages  of  the  Scriptures  which  are  dear  to  our  hearts  ? 
Has  any  verse  strengthened  us  in  the  hour  of  temptation  ;  or  comforted 
us  in  the  day  of  trouble  ?  Have  we  laid  up  any  in  store  against  the 
day  when  we  shall  walk  through  the  valley  of  the  shadow  of  death, 
when  flesh  and  heart  will  fail,  and  when  no  mortal  arm  can  sustain 
our  sinking  souls  ? 

Evening  Scripture  portion.     Ez.  XXXIII.  21  to  end. 
EzekieVs  words  listened  to  as  a  lovely  song. 


Luke  H.  21-32.— T^e  Song  of  Simeon. 

We  read  that  .when  the  Saviourivas  eight,  days  old,  he  wjas  circum- 
cised, and  named  Jesus.  It  was  not  necessary  that  he  should  be 
brought  to  Jerusalem .  for  that  purppse  ;  but  at  the  end  of  forty  days, 
when  he  was  nearly  six  weeks.olji,-.he  was.'^brought'.to.JeruslJalem,  for 
two  purposes...  ;,.'■"!!     {."i  ^•:  :.    '     ''.     '     :  :  ,      •,   "^  / 

His  mother  was  then  first  permitted,  after  the  birth  of  her  son,  to 
enter  tht^^temple.  She  went  there  with  an  offering  of  thanksgiv- 
ing. If  she  could"  have  aff'orded  it,  she  would  have  brought  a  lamb 
of  a  year,  old.;- but  being  very  poor,  she  presented  two  doves,  or  pigeons. 
(See  Lev.  xii.)  -  In  the  second  place,  Jesus  as  a  firstborn  son  was  pre- 
sented to  the  Lord  ;  for,  ever  since  the  slaying  of  the  firstborn  of  the 
people  of  Egypt,  and  the  passing  over  the  firstborn  of  Israel,  God  had 
claimed  , all  the  firstborn  as  his  own.  (Ex.  xiii.) .  The  firstborn  of 
cows,  sheep,  and  goats  were  off'ered  in  sacrifice  :  the.  firstborn  of  other 
beasts  were  .not. off'ered,  but  moriey  was  presented  in  their  place,  and 
this  money,  was  used  in  buying  sacrifices.  Neither  did  God  suffer 
firsthoYn  children  to  be  offered  in  sacrifice ;  but  he  permitted  them  to 
be  redeemed  with  money. 

Mary  accordingly  came  to  the  temple  to  present  her  firstborn  son  to 
the  Lord.  When  was  so  acceptable  an  offering  made  to  the  Father  ! 
His  only  beloved  Son  was  brought  to  his  Father's  house,  and  given 
into  his  Father's  bosom.  The  priest  supposed  that  he  was  redeemed 
by  money  ;  but  this  holy  child  could  not  be  redeemed  by  money ;  he 
was  a  Lamb  without  blemish,  and  upon  the  altar  of  the  cross  he  was 
soon  to  be  laid,  a  willing,  a  sufficient  sacrifice  for  the  sins  of  the  whole 
world. 

When  Mary  brought  her  child  into  the  temple,  a  most  interesting 

7 


50  THE  SONG  OF  SIMEON.  [jaN.  18 

event  took  place.  An  aged  prophet  appeared,  and  owned  the  infant 
Saviour  as  his  Lord. 

Prophets  had  almost  ceased  to  prophesy  for  many  years  before 
Jesus  came  into  the  world.  Malachi,  who  had  prophesied  four  hun- 
dred years  before  his  coming,  was  the  last  whose  name  is  recorded. 
But  at  the  time  of  his  coming,  the  spirit  of  prophecy  was  again  shed 
upon  some  holy  persons.  We  have  read  the  prophecies  of  Elizabeth, 
and  Mary,  and  Zacharias,  in  the  first  chapter  of  St.  Luke,  and  we  now 
read  the  prophecy  of  Simeon.  God  had  informed  him  that  he  should 
not  die  till  Christ  came ;  and  He  had  also  let  him  know  the  precise 
moment  when  the  parents  had  brought  the  divine  infant  into  the  tem- 
ple. Simeon  entered  and  found  Joseph  and  Mary  doing  for  their  child 
after  the  custom  of  the  law,  that  is,  presenting  him  to  the  Lord  before 
God's  priest.  At  this  interesting  juncture,  the  aged  saint  first  beheld 
his  Saviour,  took  him  in  his  arms  and  blessed  him ;  for  his  faith  was 
so  strong  that  he  was  able  to  believe  that  the  infant  of  the  poor  woman 
he  saw,  was  the  Lord  of  all. 

The  words  that  he  uttered  as  he  held  the  child  are  very  beautiful. 
We  perceive  that  it  had  been  his  earnest  desire  to  see  his  Lord  with 
his  bodily  eyes  before  he  died.  This  was  a  very  natural  desire  ;  and 
some  people  who  do  not  really  love  Christ  might  desire  the  same ; 
they  might  desire  it  from  curiosity,  but  Simeon  desired  it  from  affec- 
tion. And  why  did  Simeon  love  the  Saviour  ?  Because  he  valued 
his  great  salvation ;  he  was  waiting  for  the  "  consolation  of  Israel," 
(the  name  given  to  Christ  in  verse  25.)  He  was  a  penitent  sinner, 
and  it  was  a  consolation  to  him  to  know  that  God  had  provided  a  Sa- 
viour. He  calls  Jesus  "  his  salvation,"  in  verse  30.  *'  Mine  eyes 
have  seen  thy  salvation."  He  rejoiced  also  to  think  XhdX  other  men 
would  be  saved  through  Jesus,  both  Jews  and  Gentiles ;  for  he  said, 
(verses  31,  32,)  that  God  had  given  him  to  all  people,  a  light  to  lighten 
the  Gentiles,  as  well  as  the  glory  of  Israel. 

This  shows  the  love  to  other  men  that  dwelt  in  Simeon's  heart.  He 
longed  that  all  should  know  his  Saviour.  It  is  recorded  of  a  celebra- 
ted minister,  named  John  Howe,  that  in  his  latter  days  he  greatly  de- 
sired to  attain  such  a  knowledge  of  Christ,  and  feel  such  a  sense  of 
his  love,  as  might  be  a  foretaste  of  the  joys  of  heaven.  After  his 
death,  a  paper  was  found  in  his  Bible  recording  how  God  had  answer- 
ed his  prayer.  One  morning,  (and  he  noted  the  day,)  he  awoke,  his 
eyes  swimming  with  tears,  overwhelmed  with  a  sense  of  God's  good- 
ness in  shedding  down  his  grace  into  the  hearts  of  men.  He  never 
could  forget  the  joy  of  these  moments  :  they  made  him  long  still  more 
ardently  for  that  heaven,  which,  from  his  youth,  he  had  panted  to  be- 
hold. How  happy  thus  to  see  Jesus  hy  faith  before  we  die  !  then  we 
too  shall  behold  him  some  day  with  our  bodily  eyes  ;  for  though  we 
die  without  that  sight,  we  shall  be  raised  again  to  gaze  upon  our  glori- 
ous Redeemer,  coming  in  the  clouds  of  heaven. 

All  true  behevers  may  now  say,  with  Job — "  I  know  that  my  Re- 


JAN.  19.]  THE  WORDS  OF  SIMEON  TO  MARY.  61 

deemer  liveth ;  and  that  he  shall  stand  at  the  latter  day  upon  the 
earth  ;  and  though  after  my  skin,  worms  destroy  this  body,  yet  in  my 
flesh  shall  I  see  God ;  whom  I  shall  see  for  myself,  and  mine  eyes 
shall  behold  and  not  another."     Job  xix.  25-27. 

Evening  Scripture  portion.    Job  XIX.  Seeing  the  Redeemer, 


Luke  II.  33-35. — The  words  of  Simeon  to  Mary, 

Both  Joseph  and  Mary  marvelled  at  the  things  spoken  of  Clrist  by 
Simeon.  The  things  that  made  them  marvel  were  that  he  should  be 
*'  a  light  to  lighten  the  Gentiles,"  as  well  as  the  glory  of  Israel ;  for 
God's  goodness  to  the  Gentiles  was  a  mystery  long  hidden  from  the 
Jewish  nation.  But  we  happy  Gentiles  have  experienced  it,  and  some 
among  us  have  found  Christ  to  be  a  light  to  lighten  our  darkness. 

Simeon  blessed  Joseph  and  Mary  :  and  then  he  addressed  Mary  in 
particular,  and  prepared  her  for  all  the  shame  and  sorrow  that  her  Son 
should  undergo ;  for  what  he  had  said  before  might  have  led  her  to 
think  that  joy  only  was  to  be  his  portion,  and  that  all  men,  Jews  and 
Gentiles,  would  immediately  do  him  honor.  But  this  was  not  to  be 
the  case.  So  great  would  be  the  agonies  of  the  Son,  that  a  sword 
would  pierce  through  the  mother's  heart.  And  was  not  the  soul  of 
Mary  thus  pierced,  when  she  beheld  her  Son  expiring  on  the  cross  ? 

Simeon's  words  concerning  the  child  demand  attentive  considera- 
tion,— "  This  child  is  set  for  the  fall  and  rising  again  of  many  in  Is- 
rael." Let  us  inquire  into  their  meaning,  for  all  that  concerns  our  Sa- 
viour is  very  important  to  us.  How  was  he  the  fall  of  many  in  Israel  ? 
Does  Christ  make  men  fall  ?  Simeon  here  compares  Christ  to  a  stone 
over  which  many  stumble  and  fall.  St.  Paul  says,  in  1  Cor.  i.  23, 
that  Christ  was  to  the  Jews  a  stumbling-block,  or  something  over 
which  they  fell.  How  was  it  they  fell  over  him  ?  Through  pride. 
They  would  not  believe  that  their  own  righteousness  was  worthless  in 
God's  sight,  and  that  Christ's  righteousness  alone  could  be  accepted. 
This  is  the  account  St.  Paul  gives  of  Christ's  rejection  by  the  Jews. 
His  words  are,  "  For  they  being  ignorant  of  God's  righteousness,  and 
going  about  to  establish  their  own  righteousness,  have  not  submitted 
themselves  unto  the  righteousness  of  God  :  for  Christ  is  the  end  of 
the  law  for  righteousness  to  every  one  that  believeth."  Rom.  x.  3,  4. 
And  what  is  the  reason  that  any  still  refuse  Christ  ?  Is  it  not  because 
they  do  not  feel  their  need  of  his  righteousness  ?  Is  it  not  because 
they  feel  satisfied  with  their  own  performances,  and  imagine  that  God 
is  satisfied  also  ?  And  when  they  are  told  that  they  are  sinners,  they 
answer  in  their  hearts,  if  not  with  their  lips,  "We  are  not  such  great 
sinners  as  others."     People  in  this  state  of  mind  fall  over  Christ  as 


62  ANNA  THE  PROPHETESS.  fjAN.  20 

over  a  stumbling-stone  :  they  cannot  receive  him,  because  they  do  no 
desire  his  salvation.  St.  Peter,  in  his  Epistle,  says  that  Christ  was  to 
such  persons,  ''  A  stone  of  stumbling,  and  a  rock  of  offence,  even  to 
them  which  stumble  at  the  word,  being  disobedient."     1  Peter  ii.  8. 

But  Simeon  said  also  that  the  child  was  set  for  the  rising  again  of 
many  in  Israel.  Many  of  those  who  fell  over  him  at  firsts  afterwards 
believed,  and  rose  from  sin  and  death  by  Christ.  Many  of  the  priests 
who  joined  in  crucifying  the  Saviour  were  afterwards  obedient  to  the 
faith.     Acts  vi.  7. 

The  poor  penitent  sinner  rises  by  Christ ;  that  is,  he  finds  in  him  a 
rock  on  which  to  set  his  feet ;  he  finds  in  Christ  one  who  can  forgive 
his  sins,  and  save  his  soul ;  then  he  can  say  with  David,  "  He  brought 
me  up  also  out  of  a  horrible  pit,  out  of  the  miry  clay,  and  set  my 
feet  upon  a  rock,  and  estabhshed  my  goings."     Ps.  xl.  2. 

Simeon  next  declared  that  Christ  should  be  set  for  "  a  sign  which 
shall  be  spoken  against,"  (verse  34.) 

We  should  observe  that  the  w^ords,  ''Yea,  a  sword  shall  pierce  through 
thine  own  soul,  also,"  are  between  marks,  and  the  words  are  called  a 
"  parenthesis;^^  they  might  be  left  out  without  hurting  the  sense.  Let 
us  read  the  sentence  without  them,  that  we  may  better  perceive  the 
meaning,  (verses  34,  35.) 

"  A  sign  which  shall  be  spoken  against,  that  the  thoughts  of  many 
hearts  may  be  revealed."  Had  Christ  not  been  spoken  against,  many 
who  despised  him  would  have  followed  him.  The  people  applauded 
him  till  they  heard  the  scribes  and  Pharisees  s-peak  so  much  against 
him  ;  then  they  cried  out,  "  Crucify  him,  crucify  him." 

True  religion  is  still  spoken  against.  People  must  often  give  up  the 
favor  of  the  world,  if  they  would  be  faithful  to  Christ.  For  a  time, 
perhaps,  they  may  profess  to  be  religious,  and  lose  nothing  by  it :  but 
something  soon  occurs  to  try  them,  and  to  reveal  the  real  state  of  their 
hearts.  Is  a  young  person  willing  to  lose  an  opportunity  of  a  good 
settlement,  or  a  tradesman  the  favor  of  a  rich  customer,  or  a  gentleman 
the  respect  of  his  acquaintance,  sooner  than  disobey  his  Lord  *?  Then 
their  faithful  thoughts  are  revealed.  Christ  is  now  like  a  king  disgra- 
ced ;  only  those  who  I'eally  love  him  will  be  faithful  to  him.  But 
when  he  comes  in  his  glory  to  take  possession  of  his  kingdom,  he  will 
not  fail  to  remember  those  who  are  now  cast  out  for  his  sake. 

Evening  Scripture  portion.    1  Peter  II.    Christ  a  stone  of  stumbling. 


Luke  II.  36-40. — Anna  the  Prophetess, 

We  have  read  of  Simeon's  blessing  the  infant  Saviour :  and  we 
now  hear  of  another  witness,  even  Anna,  an  aged  prophetess. 


JAN.  20.]  ANNA  THE  PROPHETESS.  53 

Anna,  it  appears,  had  led  a  very  holy  life.  We  do  not  know  her 
exact  age  ;  but  if  she  had  been  a  widow  eighty-four  years,  and  if  she 
had  J^een  married  for  seven  years,  she  must  have  been  at  this  time 
above  a  hundred,  even  supposing  that  she  had  married  at  a  very  early 
period  of  life.  It  is  said  that  "  she  departed  not  from  the  temple." 
By  this,  we  understand  that  she  lived  so  near  the  temple,  as  to  enable 
her  to  attend  all  its  services.  When,  at  nine  in  the  morning,  the  lamb 
was  offered  on  the  altar,  Anna  was  there  ;  and  again  at  three,  when 
the  evening  lamb  was  sacrificed,  Anna  was  not  absent.  She  delighted 
in  the  psalms  continually  sung  in  the  holy  courts  ;  she  listened  to  the 
daily  blessings  of  the  priest.  There  are  now  many  aged  Christians, 
who,  like  Anna,  dwell  near  some  house  of  God,  and  delight  in  attend- 
ing the  services  ;  and,  even  when  their  power  of  hearing  has  failed, 
they  yet  take  pleasure  in  joining  in  the  prayers  of  God's  assembled 
saints.  How  sweet  for  them  to  think  that  they  will  soon  ascend, 
where 

"  Congregations  ne'er  break  up, 
And  sabbaths  never  end." 

We  hear  also  that  Anna  ^^  served  God  with  fastings  and  prayers.'* 
She  not  only  fasted  and  prayed,  but  she  served  God  when  she  fasted 
and  prayed.  She  might  have  fasted  and  prayed,  and  not  have  served 
God  ;  because  she  might  have  done  these  things  in  a  self-righteous 
spirit,  as  some  of  the  Jews  did,  whom  God  reproves  in  Isaiah  Iviii., 
because  they  fasted  and  prayed,  and  yet  were  living  in  their  sins. 

It  is  said  that  Anna  fasted  and  prayed  "  night  and  day  :^  no  doubt 
she  was  occupied  also  in  many  good  works,  yet  she  lived  in  a  constant 
habit  of  prayer.  We  are  desired  to  pray  without  ceasing^  and  to  con- 
tinue in  prayer,  and  this  is  what  Anna  did. 

In  one  of  St.  Paul's  Epistles  we  read  a  description  of  such  a  widow 
as  God  approves,  and  we  find  that  such  a  widow  both  prays  constantly, 
and  does  all  kinds  of  good  works.  It  is  written  in  1  Tim.  v.  5,  "  She 
that  is  a  widow  indeed,  and  desolate,  trusteth  in  God,  and  continueth 
in  supplications  and  prayers  night  and  dayT  It  is  also  written  that  a 
widow  should  be  "  well  reported  of  for  good  works  :  if  she  have 
brought  up  children,  if  she  have  lodged  strangers,  if  she  have  washed 
the  saints'  feet,  if  she  have  relieved  the  afflicted,  if  she  have  diligently 
followed  every  good  work."  From  these  we  see  that  a  person  may  at 
once  pray  constantly  and  do  good  works  also. 

We  are  not  told  whether  Anna  came  in  by  the  Spirit,  as  Simeon  did, 
or  whether  she  had  been  called  by  some  person,  or  whether  she  came 
in  accidentally  ;  but  we  are  told  that  when  she  did  come  in,  she  knew 
the  infant  Saviour  as  her  Lord.     "  She  gave  thanks." 

With  what  fervor  Anna  must  have  thanked  the  Lord  !  None  could 
sincerely  thank  God  for  Christ  in  an  indifferent,  cold  manner.  Could 
we  thank  a  person  for  saving  our  lives  in  the  same  manner  as  we 
thanked  him  for  doing  us  any  trifling  service  !  Surely,  if  we  thank 
our  dehverer  at  all,  we  must  thank  him  warmly.     Have  we  ever  given 


64  THE  WISE  MEN'S  ARRIVAL.  [jAN.  21. 

our  i^;ar7?i  thanks  to  God  for  sending  Jesus  into  the  world?     If  we 
have  only  thanked  him  coldly,  we  have  insulted  him  by  our  thanks. 

Anna  not  only  thanked  God,  she  also  spoke  of  Jesus  to  "  all  tjiem 
that  looked  for  redemption  in  Jerusalem."  It  is  evident  that  there  was 
a  little  company  of  persons  there  who  were  looking  for  redemption  from 
sin  through  the  promised  Saviour. 

How  much  refreshed  Joseph  and  Mary  must  have  been  by  the 
prayers  and  exhortations  of  Simeon  and  Anna  !  It  is  said  by  St.  Luke, 
that  they  returned  to  their  own  city  Nazareth  ;  but  we  find  from  St. 
Matthew's  history,  that  they  did  not  return  immediately ;  they  went 
first  to  Bethlehem,  afterwards  into  Egypt,  and  at  length  settled  in 
Nazareth. 

And  now  we  turn  from  the  aged  saints  to  the  holy  child.  There  is 
but  little  said  of  him,  but  that  little  shows  how  holy  a  child  he  was. 
He  "  grew  and  waxed  strong  in  spirit."  Not  only  his  limbs  increased 
in  strength,  but  his  affection  towards  his  Father  waxed  strong.  It  is 
a  great  mystery  how  this  could  be,  for  he  was  God ;  but  we  know 
that  he  had  not  only  a  human  body,  but  also  a  human  soul  ;  and  it  was 
this  soul  that  waxed  strong.  It  is  also  written  that  he  was  "  filled  with 
wisdom ;"  his  human  mind  received  more  and  more  knowledge  by  de- 
grees, hke  the  mind  of  another  child.  "  The  grace  of  God  was  upon 
him  ;"  that  is,  the  "/at;or"  of  God  was  upon  him.  God  looked  upon 
his  human  nature  with  favor,  for  as  the  Son  of  God,  he  was  always 
infinitely  beloved  by  the  Father. 

How  different  was  he  from  other  children,  who  generally  grow 
more  wayward  and  wilful  as  they  grow  older  !  Even  if  good  impres 
sions  are  made  on  their  minds  at  six  or  seven  years  old,  how  often  do 
they  wear  off  when  they  become  twelve  or  fourteen  !  their  hearts  seem 
to  grow  harder,  and  to  love  worldly  things  more.  Was  not  this  the 
case  with  some  of  us  !  Do  we  not  often  look  back  with  sorrow  upon 
the  days  of  our  childhood  ?  Have  we  not  reason  to  say  with  David, 
"  Remember  not  the  sins  of  my  youth,  nor  my  transgressions  ?"  Per- 
haps some  are  now  removed  from  us,  whom  we  pierced  by  our  heed- 
less or  perverse  conduct.  What  would  we  give  to  recall  the  time  and 
to  act  differently  I  but  we  can  only  express  our  penitence  to  God,  and 
plead  for  his  pardon. 

Evening  Scripture  portion.     1  Tim.  V.    A  widow  indeed. 


Matt.  II.  1-8. — The  wise  men!s  arrival  at  Jerusalem. 

We  find  from  St.  Matthew's  account,  that  our  Saviour  returned  to 
Bethlehem  after  he  had  been  presented  to  the  Lord  in  the  temple. 
Perhaps  his  parents  intended  to  bring  him  up  in  Bethlehem,  as  it  was 
the  city  of  David  their  forefather.     But  God  did  not  choose  that  his 


/AN.  21.]  THE  WISE  MEN'S  ARRIVAL  AT  JERUSALEM.  55 

Son  should  be  brought  up  in  a  renowned  city,  but  in  the  despised  city 
of  Nazareth  ;  and  we  shall  see  that  he  caused  events  to  happen  which 
obliged  him  to  leave  Bethlehem. 

While  the  Redeemer  was  yet  an  infant,  some  wise  men  came  to 
Jerusalem,  inquiring  for  the  King  of  the  Jews.  Who  were  these  wise 
men  ?  They  were  heathen  by  birth,  but  it  is  not  known  from  what 
land  they  came.  They  must  have  heard  of  the  true  God  ;  perhaps 
some  Jews  had  instructed  them.  They  had  seen  a  star  in  the  east, 
probably  some  light  which  they  had  never  seen  before.  But  how  did 
they  know  that  this  star  was  the  sign  of  the  birth  of  the  King  of  the 
Jews  ?  We  must  conclude  that  God  told  them  why  the  star  appeared  ; 
but  whether  he  told  them  in  a  dream,  or  by  what  other  means,  we  are 
not  informed.  Many  nations  were  at  this  time  expecting  some  great 
deliverer  to  arise ;  for  the  Jews  knew  from  the  prophets  that  such  i 
deliverer  would  come,  and  as  they  were  scattered  over  all  countries, 
they  had  the  opportunity  to  make  their  expectation  generally  known. 

These  wise  men,  when  they  came  to  Jerusalem,  openly  asked  for 
the  expected  king,  supposing  that  the  Jews,  who  were  God's  own 
people,  would  know  more  about  him  than  they  did,  and  would  be  glad 
to  receive  him.  Had  these  wise  men  known  of  Simeon  and  Anna, 
they  would  surely  have  inquired  of  them  ;  but  they  inquired  of  the 
chief  men  of  Jerusalem,  and  these  knew  nothing  of  him. 

"When  Herod  the  king  heard  these  things  he  was  troubled,  and  all 
Jerusalem  with  him."  (ver.  3.)  This  Herod  was  a  very  wicked  man  : 
he  was  an  Edomite  ;  that  is,  he  was  descended  from  Esau,  but  he  had 
become  a  Jew  in  religion  ;  and  he  had  been  appointed  king  over  Jeru- 
salem by  the  Romans,  who  had  conquered  the  Jews.  Herod  shed 
much  blood  during  his  reign,  and  caused  his  own  wife  and  two  of  his 
sons  to  be  slain.  He  was  afraid  lest  some  person  should  take  the 
crown  from  him,  and  therefore  he  was  much  alarmed  when  he  heard 
the  wise  men  inquire  for  the  King  of  the  Jews. 

We  may  ask,  "  Why  were  the  people  in  Jerusalem  alarmed  also, 
and  why  were  they  not  rather  glad  at  the  thought  of  having  another 
King  ?"  Perhaps  they  were  afraid  of  Herod's  filling  the  city  with  con- 
fusion and  blood  in  opposing  the  new  King.  Herod  was  so  artful, 
that,  instead  of  telling  the  wise  men  of  his  fears,  he  pretended  to  assist 
them  to  find  out  where  the  child  was.  For  this  purpose  he  adopted  a 
very  wise  method :  he  desired  the  chief  priests  and  the  scribes,  who 
studied  the  Old  Testament  a  great  deal,  to  tell  him  where  the  expected 
Saviour  would  be  born.  They  examined  the  writings  of  the  prophets, 
and  found  that  it  was  declared  in  the  prophet  Micah,  that  he  should 
be  born  in  the  town  of  Bethlehem. 

Only  one  thing  more  remained  to  be  done ;  to  find  out  how  old  the 
child  must  be.  Herod  supposed  that  the  star  Had  first  appeared  at  the 
time  the  child  was  born :  he  inquired  of  the  wise  men  when  it  had 
appeared,  and  discovered  that  it  was  more  than  a  year  ago.  He  told 
the  wise  men  to  go  to  Jerusalem  and  to  seek  for  a  child  of  that  age. 


56  THE  WISE  MEN'S  JOURNEY  TO  BETHLEHEM.  fjAN.  22 

promising,  when  they  had  found  him,  to  come  and  worship  him  also 
He  completely  deceived  the  wise  men  by  his  hypocrisy ;  but  what 
would  all  his  plans  avail  against  the  Lord,  who  searches  the  hearts "! 
The  Lord,  that  sitteth  in  the  heavens,  laughs  at  all  such  attempts  to 
injure  him,  as  it  is  written  in  the  second  psalm,  verse  2-4. 

Herod  is  an  instance  that  a  man  may  believe  the  word  of  God,  while 
he  hates  it.  Herod  believed  that  the  prophets  had  spoken  truly,  and 
had  known  the  place  where  Christ  would  be  born ;  he  believed  that 
the  Messiah  would  come  ;  and  yet  he  desired  to  destroy  him,  and 
thought  it  possible  to  effect  his  purpose.  What  madness  this  appears  ! 
It  is  the  faith  of  devils  :  hke  Herod,  they  believe,  and  tremble.  James 
ii.  19.  Let  us  beware  of  hav;iig  such  a  faith  ;  a  faith  that  will  make 
us  afraid  of  God,  and  yet  not  make  us  love  him,  or  delight  to  please 
him.  This  faith  will  only  make  us  miserable.  How  different  was 
the  faith  of  Simeon  and  Anna,  of  the  poor  shepherds,  and  of  the  wise 
men!  They  were  filled  with  joy  on  account  of  a  Saviour's  birth. 
Have  we  ever  rejoiced  at  the  thought  that  Christ  has  been  born  into 
the  world  ? 

Evening  Scripture  portion.     Ps.  II. 
Matt.  II.  9-11.     The  opposition  of  the  wicked  to  Christ. 


Matt.  IL  9-11. — The  wise  merCs  journey  to  Bethlehem. 

Herod  had  not  been  able  to  give  the  wise  men  exact  information 
respecting  the  place  where  the  King  they  sought  would  be  found  :  he 
had  only  told  them  that  he  was  in  Bethlehem.  But  God  did  not  leave 
them  to  search  in  vain.  As  they  were  on  the  way,  the  star  they  had 
seen  in  their  own  country  appeared  again,  and  stopped  over  the  very 
house  where  the  Saviour  was.  This  star  could  not  have  been  like  the 
stars  we  behold  in  the  height  of  the  heavens,  for  one  of  those  stars 
could  not  point  out  any  particular  house  :  it  must  have  been  a  light, 
floating  in  the  air. 

No  doubt  the  house  in  which  Mary  dwelt  was  a  lowly  one,  but  the 
wise  men  were  not  discouraged  by  its  meanness  from  worshipping  its 
glorious  inhabitant.  How  often  now  does  Christ  dwell  with  the  poor 
tenants  of  a  cottage  !  How  seldom  is  he  found  ruling  in  the  mansions 
of  the  great,  or  the  palaces  of  kings  !  Yet  even  among  the  rich,  noble, 
and  wise,  there  are  a  few  who  love  their  despised  Saviour.  These 
men  from  the  East  seem  to  have  been  rich,  as  well  as  wise  ;  for  they 
brought  treasures  with  them  from  their  native  land,  and  laid  them  at 
their  Redeemer's  feet.  What  must  have  been  their  joy  at  that  mo- 
ment !  If  the  sight  of  the  star  caused  them  to  feel  exceeding  great 
joy,  what  transport  the  sight  of  the  Lord  himself  must  have  occa- 
sioned !     The  luxuries,  the  splendor,  the  honor  they  had  enjoyed  in 


JAN.  22.]    THE  WISE  MEN'S  JOURNEY  TO  BETHLEHEM.         57 

their  native  land,  can  never  have  given  them  the  satisfaction  they  felt 
when  gazing  on  the  glorious  infant. 

These  men  were  very  different  from  the  shepherds  of  Bethlehem  in 
their  circumstances.  The  most  remarkable  difference  between  them 
was  this  ;  the  shepherds  were  Jews,  the  wise  men  were  Gentiles. 
They  were  the  first  Gentiles  whose  coming  to  Christ  is  recorded ; 
their  coming  was  a  sign  that  Gentiles  as  well  as  Jews  would  be  saved 
through  him.  How  interesting  this  fact  is  to  us  who  are  Gentiles. 
Though  Christ  was  born  among  the  Jews,  he  is  our  Saviour  as  well 
as  theirs.  And  his  liame  is  now  known  by  millions  of  the  Gentile 
nations  ;  and  it  shall  be  known  by  every  nation  under  heaven  ;  for  all 
nations  shall  serve  him,  and  all  kings  shall  fall  down  before  him,  as  it 
is  written  in  Ps.  Ixxii. 

But  let  us  not  read  the  history  of  these  wise  itien  without  seeking 
to  learn  something  from  their  example.  What  earnestness  they  dis- 
played in  their  search  for  the  Saviour !  They  travelled  far  to  seek 
nim ;  they  inquired  diligently  after  him ;  they  watched  anxiously  for 
the  sign,  when  it  had  ceased  to  be  visible,  and  rejoiced  exceedingly, 
when  it  again  appeared.  Surely  these  wise  men,  by  their  conduct, 
condemn  those  who  are  living  in  Christian  lands,  unmindful  of  their 
Saviour.  There  are  some  who  confess  they  know  but  little  of  him, 
and  who  yet  seem  unwilling  to  take  any  trouble  to  know  him  better. 
How  would  those  wise  men  have  valued  our  advantage  !  how  dearly 
would  they  have  prized  one  of  our  Bibles,  one  of  our  faithful  minis- 
ters, one  of  our  blessed  Sabbaths  !  Some  there  are  now  among  the 
poor  heathen,  who,  by  their  eager  desire  to  obtain  a  missionary,  re- 
mind us  of  these  wise  men.  An  African  chief  sent  two  hundred  oxen 
to  a  missionary  settlement,  hoping  with  them  to  purchase  a  teacher ; 
such  was  his  ignorance,  that  he  thought  he  might  obtain  one  by  such 
means.  Robbers  seized  upon  his  herd  as  it  was  being  driven  along. 
Though  his  disappointment  was  great,  he  did  not  abandon  his  project 
of  obtaining  an  instructor.  But  while  he  was  contriving  some  other 
method  of  gaining  the  precious  boon,  God,  in  his  gracious  Providence, 
directed  the  steps  of  some  missionaries  to  his  land.  These  good  men 
were  travelling  to  a  more  distant  spot,  but  they  could  not  resist  the 
chief's  earnest  entreaties  ;  they  took  up  their  abode  in  his  country,  and 
soon  enlightened  its  darkness  with  the  glorious  beams  of  gospel  light.* 
Did  not  that  African  resemble  these  wise  men,  and  were  not  his 
hopes,  like  theirs,  fulfilled  ?  Here  is  encouragement  for  all  those  who 
desire  spiritual  blessings.  The  Lord  will  give  them  the  desires  of  their 
heart. 

Evening  Scripture  portion.    Ps.  LXXII.    Kings  shall  worship  Christ 
*  See  Moffat's  Southern  Africa,  the  beginning  of  the  last  chapter. 

8 


68  THE  HEAVENLY  WARNINGS.  [jAN.  23 


Matt.  II.  12-15. — The  heavenly  warnings. 

Twice  in  a  very  little  space  God  sent  messages  to  his  faithful  ser- 
vants in  the  dreams  of  the  night.  One  dream  was  to  warn  the  wise 
men  not  to  inform  Herod  that  they  had  found  the  infant  King ;  the 
other  was,  to  warn  Joseph  not  to  remain  in  Bethlehem.  We  perceive 
how  easily  God  can  defeat  the  plans  of  the  wicked,  as  it  is  written  in 
the  fifth  chapter  of  Job  :  "  He  disappointeth  the  devices  of  the  crafty, 
so  that  their  hands  cannot  perform  their  enterprise."  There  is  a  beau- 
tiful prayer  in  the  liturgy,  entreating  God  to  exercise  this  power  in  our 
behalf.  "  Graciously  hear  us,  that  those  evils  which  the  craft,  or  sub- 
tlety of  the  devil  or  man,  worketh  against  us  may  be  brought  to  naught, 
and,  by  the  providence  of  thy  goodness,  may  be  dispersed."  We  see 
how  God  dispersed  those  evils  which  Satan  and  Herod  were  working 
against  the  Son  of  God.  Satan  still  stirs  up  wicked  men  to  form  plans 
against  the  children  of  God  ;  and  still  the  Lord,  by  his  gracious  provi- 
dence, disperses  these  evils.  Are  we  distressed  at  the  thought  of  any 
malicious  plan  being  formed  against  us,  either  by  Satan  or  by  our 
felfow-creatures  ?  Let  us  pray  to  the  Lord  to  defend  us.  No  one  can 
harm  us,  if  we  are  followers  of  that  which  is  good. 

We  have  all  heard  of  the  Gunpowder-plot.  What  a  diabolical 
scheme  it  was  !  The  Roman  Catholics  had  contrived  a  plan  for 
blowing  up  the  king  of  England,  with  his  family  and  parliament,  be- 
cause they  supported  the  Protestant  religion ;  but  God  defeated  their 
malicious  design.  One  of  the  conspirators  wrote  a  letter  to  Lord 
Monteagle,  warning  him  not  to  go  to  the  house  of  parliament,  when  the 
king  next  should  open  it.  God  gave  such  discernment  to  the  king, 
that  when  Lord  Monteagle  showed  him  the  letter,  he  suspected  that  a 
gunpowder-plot  had  been  formed.  Thus  this  dreadful  evil  was  dis- 
persed. 

We  find  also  many  instances  in  the  lives  of  God's  servants,  of  the 
same  gracious  interference.  The  missionary  Williams  was  saved 
from  falling  into  the  hands  of  four  cruel  heathens,  who  had  determined 
to  kill  him.  It  was  his  custom  to  go  sometimes  to  a  neighboring 
island  on  Saturday  to  perform  the  Sabbath  services.  Four  young  men, 
who  hated  the  Christian  religion,  offered  to  convey  him  to  the  island. 
They  appeared  as  if  they  wished  to  show  kindness  to  the  missionary ; 
but  in  reality  they  had  agreed,  when  he  was  at  a  distance  from  the 
shore,  to  throw  him  into  the  sea.  Williams  accepted  the  offer.  God, 
however,  b)'^  a  very  trifling  circumstance,  rescued  him  from  the  snare. 
He  had  lately  painted  his  boat  with  a  peculiar  kind  of  paint,  that  did 
not  dry  as  quickly  as  he  expected,  and  fearing  to  venture  out  to  sea 
while  his  boat  was  in  that  state,  he  refused  to  go  with  those  who  de- 
sired to  be  his  murderers.  Thus  was  the  wicked  scheme  frustrated. 
At  length,  indeed,  he  fell  by  the  hands  of  cruel  savages  ;  but  not  till  his 
work  was  done. 


JAN.  24.]         THE  SLAUGHTER  OF  THE  BABES.  59 

If  we  knew  all  the  plans  that  Satan  formed  against  W5,  we  should  be 
filled  with  wonder  at  the  dehverances  we  experience.  But  perhaps 
we  may  remember  some  instances  in  our  own  lives,  in  which  we  dis- 
covered that  the  attempts  of  men  to  hurt  us  were  frustrated.  What 
wonderful  proofs  of  the  Lord's  watchful  care  over  his  people  will  be 
revealed  in  another  w^orld  !  Then  shall  they  know  those  things  that 
they  know  not  now.  Then  it  will  be  found  that  Job  was  not  the  only 
saint  whom  Satan  sought  to  cast  down  by  the  weight  of  his  sorrows  ; 
nor  Peter  the  only  disciple  that  he  desired  to  sift  by  the  force  of  temp- 
tations ;  nor  the  blessed  Saviour,  the  only  child  that  he  sought  to  cut 
off  by  an  untimely  death.  Then  it  will  appear  how  the  Lord  kept  his 
people  in  the  hollow  of  his  hand  from  all  the  blasts  of  the  enemy  ;  and 
then  there  will  ascend  a  chorus  of  hallelujahs  from  the  happy  redeemed, 
and  from  the  glorious  angels  that  were  their  appointed  guard  during 
the  years  of  their  weakness. 

Evening  Scripture  portion.    Job  V.    Disappointment  of  wicked  devieea. 


Matt.  IL  16-18.— T^e  Slaughter  of  the  Babes. 

Every  one  who  reads  this  passage  must  shudder  at  the  dreadful 
cruelty  of  Herod.  There  was  a  singular  barbarity  in  ordering  the 
babes  to  be  slaughtered  ;  little  creatures  who  could  not  have  offended 
him,  and  were  unable  to  resist  him.  Who  can  bear  to  think  of  the 
anguish  of  the  mothers  in  that  terrible  day !  When  the  firstborn  of 
Egypt  were  slain  by  the  destroying  angel,  the  cry  was  terrible.  Can 
it  have  been  less  terrible  when  the  youngest  son  of  many  a  mother  was 
murdered  by  the  pitiless  executioner  ?  We  know  that  the  mother's 
heart  clings  closely  to  her  helpless  infant.  Tears  and  entreaties  were 
all  in  vain  :  not  only  the  babes  of  Bethlehem  were  slaughtered,  but  the 
babes  in  all  the  coasts  or  places  round  about. 

We  might  be  disposed  to  ponder  how  any  human  creature  could 
perpetrate  so  atrocious  a  deed,  did  not  the  history  of  ungodly  men 
disclose  every  kind  of  bloody  act.  This  very  Herod,  just  before  his 
death,  knowing  how  glad  people  would  be  when  he  expired,  caused  a 
number  of  Jews  to  be  shut  up,  and  desired  that  as  soon  as  he  was  dead 
they  should  be  killed  ;  for  by  this  means  he  hoped  that  the  relations  of 
the  slaughtered  Jews  would  be  obliged  to  mourn.  This  command, 
however,  was  not  obeyed.  Such  a  king  as  Herod  cared  not  for  the 
lives  of  infants  in  comparison  to  his  own  security.  Though  few  in  a 
Christian  land  would  dare  to  commit  such  acts  of  cruelty  as  Herod  did, 
yet  are  not  the  feelings  of  unconverted  men  as  selfish  as  his  ?  Are  we 
not  all  by  nature  so  selfish,  that  we  care  not  what  calamities  come  upon 
others,  if  we  gain  any  thing  by  them  ?    For  instance,  are  not  people 


60  JOSEPH'S  RETURN.  [jAN.  25. 

glad  of  a  war,  if  it  will  promote  their  trade,  though  they  know  war 
brings  misery  upon  thousands  of  their  fellow-creatures  "? 

How  interesting  was  the  fate  of  these  infants  !  they  died  in  the  Sa- 
viour's stead.  Some  have  called  them  martyrs,  because  they  died  for 
Christ,  though  without  their  own  knowledge.  In  the  service  of  the 
Church  of  England  they  are  spoken  of  as  the  Innocents.  A  babe  may 
be  called  "  innocent,"  because  it  has  not  yet  committed  any  acts  of 
sin ;  still  it  has  a  sinful  nature,  and  would,  if  it  lived,  sin  as  soon  as 
reason  dawned.  There  never  was  but  one  truly  innocent  babe  :  it  was 
the  infant  Saviour. 

Why  is  Rachel  spoken  of  in  the  passage  quoted  by  Jeremiah  ?  Be- 
cause Rachel  was  the  mother  of  Joseph  and  Benjamin,  and  many  of 
those  babes  were  descended  from  her.  She  is  represented  in  a  poeti- 
cal way,  as  weeping  over  her  murdered  offspring. 

This  was  the  scene  on  earth.  How  different  were  the  scenes  then 
witnessed  in  heaven  !  What  a  multitude  of  happy  spirits  then  entered 
together  into  glory  !  David  was  comforted  when  he  lost  his  little  one, 
by  the  thoughts  of  beholding  it  again.  He  said  to  those  who  wondered 
at  his  cheerfulness,  knowing,  as  they  did,  his  affection  for  his  child, 
"  I  shall  go  to  him  ;  but  he  shall  not  return  to  me."  2  Sam.  xii.  23. 
If  David,  who  lived  before  the  coming  of  Christ,  was  supported  by  this 
confidence,  how  much  more  ought  parents  who  live  after  his  coming 
to  be  consoled  by  such  thoughts  when  they  lose  their  darling  infants  ! 
Do  not  they  know  how  Christ  loved  little  children,  and  how  he  took 
them  in  his  arms  and  blessed  them,  and  how  he  said,  "  Of  such  is  the 
kingdom  of  heaven  ?"  The  believing  parent  may  feel  assured  that  he 
shall  see  his  child  again  among  the  cherub  choir.  Well  may  he  love 
that  Saviour  to  whose  grace  he  owes  the  happiness  of  his  departed  little 
one. 

Evening  Scripture  portion.    2  Sam.  XII.  13-23 


Matt.  II.  19-23. — JosepKs  return. 

What  an  important  charge  was  committed  to  Joseph !  The  care 
of  the  infant  Saviour  and  of  his  mother.  How  honorable  was  the 
post  he  occupied  !  He  v^^as  a  shield  from  the  darts  of  the  enemy  to 
the  blessed  child.  God  did  not  leave  him  without  assistance  in  perform- 
ing his  allotted  work.  Joseph  knew  not  how  to  protect  his  little  family  ; 
he  knew  not  when  dangers  awaited  them,  or  when  those  dangers  were 
removed. 

In  this  chapter,  God  directs  Joseph  three  times  by  dreams  how  to 
act ;  he  tells  him  when  to  depart  into  Egypt,  when  to  return  to  Canaan, 
and  in  what  city  to  fix  his  abode.     Does  not  this  kindness  shown  to 


JAN.  25.]  JOSEPH'S  RETURN.  61 

Joseph  give  us  reason  to  expect  that  God  will  direct  his  people  now, 
when  they  are  perplexed  and  at  a  loss  how  to  act?  Persons  who 
desire  to  act  right,  are  often  in  much  perplexity  respecting  the  path  of 
duty.  They  know  not,  in  some  cases,  what  plan  it  would  be  best  to 
pursue  ;  whether  to  settle  in  this  village  or  in  that  town  ;  to  form  an 
engagement  with  this  person  or  with  another ;  to  go,  or  stay,  to  con- 
sent or  to  refuse,  to  speak  or  to  be  silent.  Though  they  consult  the 
Holy  Word  for  wisdom,  they  can  gain  no  light  upon  their  path ;  though 
they  consult  pious  friends,  they  can  get  no  certain  advice  ;  and  though 
they  pray  to  God,  they  seem  to  obtain  no  answer.  What  then  are  they 
to  do  ?  Would  the  Lord  direct  them  by  a  dream,  how  happy  would 
they  be  !  but  no  such  dreams  as  Joseph  had,  are  vouchsafed  to  them. 

Is  not  the  Lord,  by  their  perplexities,  teaching  them  patience  ?  Is 
he  not  teaching  them  to  persevere  in  prayer,  and  to  feel  more  deeply 
their  own  weakness  and  ignorance  ?  If  they  continue  to  look  up  to 
God,  either  some  circumstance  shall  occur  that  shall  show  them  the 
path  of  duty ;  or  God  will  send  some  messenger  (though  not  an  angel) 
to  point  it  out ;  or  He  himself  will  in  some  way  or  other  make  it  clear 
to  their  minds.  Or  if  he  do  not  make  it  clear  before  the  period  of  de- 
cision arrives.  He  will  show  them  afterwards  that  their  steps  were 
ordered  by  Him.  But  no  such  guidance  shall  be  granted  to  those  who 
are  not  desirous  to  act  uprightly.  "  The  way  of  the  wicked  is  as  dark- 
ness ;  they  know  not  at  what  they  stumble."  Prov.  iv.  19.  This  is 
the  threatening;  but  the  promise  is,  "In  all  thy  ways  acknowledge 
him  ;  He  shall  direct  thy  paths."     Prov.  iii.  6. 

Joseph,  as  we  have  already  observed,  was  commanded  in  a  dream 
to  return  to  his  own  land.  The  angel  said,  "  They  are  dead  which 
sought  the  young  child's  life."  It  seems,  therefore,  that  some  one  be- 
side Herod  sought  to  destroy  Jesus ;  for  the  angel  said,  "  They  are 
dead."  Perhaps  this  other  person  was  Herod's  eldest  son  Antipater ; 
for  he  may  have  desired  the  destruction  of  the  infant  for  the  same  rea- 
son as  his  father.  This  Antipater  died  a  few  months  before  Herod, 
but  not  a  natural  death.  His  father  had  unjustly  suspected  him  of 
plotting  against  his  life,  and  had  caused  him  to  be  executed.  Soon 
afterwards  the  bloody  tyrant  himself  died  in  the  most  horrible  torments  : 
his  illness  began  about  the  time  of  the  slaughter  of  the  innocent  babes  ; 
in  vain  he  travelled  about  his  kingdom  to  obtain  a  cure  ;  no  earthly 
hand  could  heal  him  ;  his  disease  grew  worse  and  worse,  till  he  became 
intolerably  offensive  to  all  about  him,  and  even  to  himself.  He  expired 
two  years  after  the  murder  of  the  infants,  eaten  by  worms. 

Thus  God  often  inflicts  judgments  on  those  who  persecute  his  peo- 
ple. Several  persecutors  have  died  in  the  manner  that  Herod  did,  and 
others  have  been  cut  off  suddenly  in  God's  wrath.  In  this  sudden 
manner  a  wicked  Roman  Catholic  bishop  of  England  once  perished. 
His  name  was  Gardiner.  He  had  sworn  that  he  would  not  eat  till  he 
had  heard  that  two  pious  Protestant  bishops  had  been  burnt  for  the 
truth's  sake.     He  generally  dined  at  twelve.     The  news  did  not  reach 


62  CHRIST  AMONG  THE  DOCTORS.  [jAN.  26, 

him  till  four.  He  then  sat  down  to  dinner,  and  the  first  mouthful  he 
took,  he  expired.  Surely  all  men  must  have  said,  "  This  is  the  finger 
of  God."  True  beUevers  are  dear  to  God  as  the  apple  of  his  eye,  and 
those  who  dare  to  hurt  or  mock  them,  are  abhorred  by  him. 

Joseph  and  Mary  must  have  been  rejoiced  to  leave  Egypt,  the  land 
of  idols  ;  for  if  David  sighed  after  the  services  of  the  temple  when 
absent  from  them,  as  the  hart  panteth  after  the  water-brooks,  surely 
these  pious  persons  did  so  also. 

It  appears  that  they  intended  to  live  near  Jerusalem,  probably  in 
Bethlehem,  which  was  only  seven  miles  distant ;  but  when  they  ar- 
rived in  Canaan,  they  heard  that  the  Romans  had  appointed  a  cruel  son 
of  Herod's,  called  Archelaus,  to  be  governor  instead  of  his  father ; 
therefore  they  were  afraid  to  remain  near  him.  Joseph  was  then  di- 
rected in  a  dream  to  go  to  Nazareth,  where  they  had  formerly  lived. 
God  chose  that  his  Son  should  be  brought  up  there,  that  he  might  be 
called  a  Nazarene.  There  is  no  prophet  who  has  said  these  very  words, 
but  several  have  said  that  Jesus  should  be  despised.  The  name  Naz- 
arene was  very  disgraceful,  because  Nazareth  was  a  very  mean  and 
wicked  city. 

And  did  Jesus  bear  so  despised  a  name  ?  Ought  we  to  be  proud, 
when  our  great  Lord  was  so  humble  ?  We  are  disposed  to  be  ashamed 
of  the  meanness  of  our  family,  or  circumstances,  or  education,  and  we 
are  anxious  to  conceal  such  things  from  the  world.  This  pride  is  very 
sinful,  and  comes  to  us  from  our  first  parents,  who  wished  to  be  as 
gods.  But  Jesus  has  set  his  people  an  example  of  suffering  contempt. 
» 
Evening  Scripture  portion.    Prov.  III.    Promise  of  directiotu 


Luke  H.  41  to  end. — Christ  among  the  doctors. 

We  only  hear  one  anecdote  of  our  Saviour  in  his  childhood.  We 
should  like  to  hear  many  particulars  concerning  him  in  early  life,  but 
the  Holy  Spirit  has  caused  us  to  know  the  things  the  most  necessary, 
and  it  is  more  necessary  that  we  should  know  what  Christ  said  and 
did  when  he  was  a  minister  than  when  he  was  a  child. 

We  find  that  his  parents  were  accustomed  to  attend  the  passover  at 
Jerusalem  every  year.  The  men  were  commanded,  the  women  were 
permitted  to  attend  this  feast.  At  twelve  years  old  it  was  the  custom 
for  boys  to  begin  to  accompany  their  parents,  and  at  that  age  our  Lord 
accompanied  his  parents. 

The  feast  of  the  Passover  continued  seven  days,  during  which  time 
unleavened  bread  was  eaten.  The  parents  of  Jesus  fulfilled  the  days 
of  the  feast,  that  is,  they  remained  seven  days  in  Jerusalem,  and  then 
began  to  return  homewards.     There  was  a  large  company  of  persons 


[USI71RSIT 


JAN.  26.]  CHRIST  AMONG  THE  DOCTORS.  63 

returning  to  Nazareth,  distant  about  seventy-six  miles  from  Jerusalem. 
The  parents  of  Jesus  at  first  supposed  that  the  child  was  with  some 
of  their  friends,  till  evening  coming  on,  they  sought  him,  and  found 
him  not.  They  returned  with  heavy  hearts  to  Jerusalem,  and  found 
him  in  the  temple.  Altogether  they  had  not  seen  him  for  three  days  ; 
they  had  gone  one  day's  journey  and  returned  during  another  day,  and 
they  saw  him  again  on  the  third. 

What  was  Jesus  doing  in  the  temple  ?  He  was  sitting  in  the  midst 
of  the  doctors.  These  doctors  were  men  learned  in  the  scriptures, 
who  explained  them  to  the  people  :  but  they  were  not  in  general  pious 
men.  Was  Jesus  teaching  the  doctors  ?  Far  from  it.  He  was  lis- 
tening to  them  :  for  it  was  the  custom  for  these  doctors  to  instruct  the 
young  people,  asking  them  questions,  and  answering  their  inquiries. 

But  we  naturally  wonder  why  Jesus  did  not  inform  his  parents  of 
his  intention  to  remain  longer  in  Jerusalem.  No  doubt  he  knew  that 
it  was  his  heavenly  Father's  will  that  he  should  not  tell  them,  for  he 
would  not  have  caused  them  any  useless  sorrow.  Probably  God  wish- 
ed to  remind  Mary  by  this  circumstance,  that  her  Son  was  come  into 
this  world  to  do  a  great  work,  and  that  she  must  expect  to  find  him 
continually  engaged  in  it.  All  parents  ought  to  be  ready  to  give  up 
their  children  for  God's  service,  and  to  part  with .  them  to  a  distance, 
even  as  missionaries  in  a  foreign  land,  if  it  be  God's  will.  When  the 
mother  of  the  famous  Wesley  was  asked,  whether  she  was  willing  to 
part  with  her  two  sons,  to  go  as  missionaries  to  America,  she  answer- 
ed, "  Had  I  ten  sons,  I  should  rejoice  that  they  should  be  so  em- 
ployed." 

Mary  gently  reproached  her  son  with  having  caused  her  and  Joseph 
so  much  anxiety,  (verse  48.)     Accustomed  no  doubt  to  the  most  affec- 
tionate behavior  from  him,  she  was  surprised  at  any  conduct  that  ap 
peared  unkind. 

Our  Lord  answered,  "  How  is  it  that  ye  sought  me  ?  Wist  ye 
not,  (or  know  ye  not,)  that  I  must  be  about  my  Father's  business  ?" 

This  reply  was  full  of  the  dignity  that  belonged  to  him,  as  the  Son 
of  God.  In  his  obedience  to  his  mother  on  other  occasions,  he  set  an 
example  to  all  children,  but  in  his  conduct  on  this  occasion,  he  acted 
as  became  the  King  of  kings  and  Lord  of  lords. 

But  what  was  the  business  which  our  Saviour  said  that  his  Father 
had  given  him  to  do  ? 

We  can  discover  what  it  was  from  other  parts  of  the  Scriptures  ! 
What  did  he  come  down  from  heaven  for  ?  Was  it  for  his  own  plea- 
sure ?  No,  it  was  to  do  his  Father's  work.  This  work  was  the  sal- 
vation of  sinful  man.  In  order  to  accomplish  this  salvation,  he  fulfilled 
the  law  that  tve  have  broken,  and  suffered  the  punishment  due  to  us 
for  breaking  it.  He  began  to  fulfil  the  law,  as  soon  as  he  came  into 
this  world.  While  yet  a  child  of  twelve  years  old,  he  was  intent  upon 
his  great  work.  Therefore  he  said  to  his  parents,  **  Wist  ye  not  tha 
[  must  be  about  my  Father's  business  ?" 


64  JOHN  PREACHES  IN  THE  WILDERNESS.  [jan.  27 

Has  God  sent  us  on  any  business  ?  Yes  !  He  has  appointed  to 
each  of  us  a  work  to  perforni.  A  glorious  work  it  is  ; — a  work  in 
which  angels  are  always  engaged,  and  of  which  they  are  never  weary. 
It  is  not  to  accomplish  our  own  salvation.  That  work  Christ  has  done 
for  all  who  believe  in  him.  It  is  to  promote  the  glory  of  God  our 
Father.  Yet  who  that  looked  around  him  and  observed  men's  actions, 
would  imagine  that  they  had  this  work  to  do  ?  What  are  the  things 
about  which  men  seem  most  anxious  ?  Does  not  each  seem  to  say,  by 
his  conduct,  "How  shall  I  please  myself?"  or  "  How  shall  I  enrich 
myself?"  or  "How  shall  I  gain  credit  to  myself?"  How  few  behave 
as  if  their  chief  desire  was  to  please  God  !  Yet  is  it  not  very  sinful 
to  be  careless  about  pleasing  him,  who  sent  his  Son  to  die  for  us  ? 
When  that  excellent  minister,  Dr.  Payson,  was  on  his  dying  bed,  he 
said,  "  Oh  how  often  have  I  begun  the  day  thinking,  '  How  shall  1 
please  myself  ?'  instead  of  *  How  shall  I  please  God  ?' " 

Yet  Payson  had  led  a  very  holy  life,  and  God  had  converted  many 
sinners  by  him  ;  but  when  a  saint  is  dying  he  often  sees  his  actions  in 
a  light  in  which  he  never  saw  them  before.  O  that  every  one  of  us, 
now  that  life  is  before  us,  may  seek  to  do  our  Father's  business  ;  for 
we  know  not  how  soon  we  may  be  called  to  render  an  account  of  the 
use  we  have  madef  of  our  time  upon  earth. 

Evening  Scripture  portion.    2  Cor.  V.    Serving  the  Lord. 


Matt.  III.  1-6. — John  preaches  in  the  wilderness. 

We  hear  nothing  of  John  the  Baptist  during  his  youth,  excepting 
that  he  was  pious,  and  lived  much  in  the  deserts.  When  he  was 
twenty-seven  or  thirty  years  of  age  he  began  to  preach.  He  did  not, 
however,  go  to  the  cities,  but  remained  in  the  wilderness. 

We  may  wonder  how  he  found  a  congregation  there.  Probably  his 
singular  habits  and  his  holy  life  had  caused  him  to  be  much  spoken  of. 
He  was  clothed  in  a  manner  unlike  persons  of  his  station ;  for  he  wore 
a  sort  of  cloth  made  of  coarse  camel's  hair,  and  a  leathern  girdle  ;  and 
he  ate  locusts,  little  animals,  about  an  inch  long,  which^  being  nourished 
by  leaves,  are  fit  to  eat ;  he  fed  also  on  honey,  which  is  abundant  in 
,he  woods  and  among  the  rocks  of  Judea.  Men  went  into  the  wilder- 
ness to  see  him,  and  these  bringing  back  a  wonderful  report  of  him, 
induced  others  to  come,  till  at  length  crowds  were  collected  to  hear  his 
sermons.  God  can  easily  draw  people  to  hear  his  faithful  ministers,  if 
he  will.  No  doubt  John  was  rejoiced  to  behold  such  multitudes  of 
persons,  for  he  longed  to  point  them  all  to  the  only  Saviour. 

What  was  the  subject  of  his  first  sermons  ?  Repentance  !  What 
is  repentance  ?     Is  it  change  of  conduct  only  ?     No  ;  people  who  have 


JAN.  27.]  JOHN  PREACHES  IN  THE  WILDERNESS.  65 

never  repented,  sometimes  reform  their  lives.  A  person  may  see  it  to 
be  his  interest  to  lead  a  better  life,  and  for  that  reason  he  may  amend. 
Is  it  sorrow  for  sin  ?  Sorrow  is  part  of  repentance,  but  there  is  a  sor- 
row that  is  not  repentance  ;  sorrow  for  the  consequences  of  sin  is  not 
repentance.  Saul,  the  king  of  Israel,  was  sorry  when  he  heard  he  had 
lost  his  kingdom  by  disobedience,  but  he  was  not  sorry  for  his  sin, 
only  for  his  punishment.  True  repentance  is  a  change  of  mind  and 
heart.  A  man  who  really  repents,  feels  grieved  because  he  has  offend- 
ed God,  and  he  longs  to  serve  God  better  in  time  to  come. 

Can  a  person  change  his  own  heart  ?  It  is  impossible ;  therefore 
we  know  that  repentance  must  be  the  gift  of  God.  Yet  John  told  the 
people  to  repent,  because  he  knew  that  God  was  willing  to  bestow 
repentance. 

The  chief  object  of  John's  ministry  was  to  announce  the  coming  of 
the  Lord.  This  he  did  when  he  said,  "  The  kingdom  of  heaven  is  at 
hand."  No  doubt  he  explained  to  the  people  the  meaning  of  this  de- 
claration. We  may  understand  its  meaning  by  comparing  it  with  other 
parts  of  Scripture.  When  Satan  tempted  our  first  parents  to  eat  the 
forbidden  fruit,  he  set  up  his  own  kingdom  upon  the  earth  ;  he  became 
the  god  of  this  world.  But  God  sent  his  son  to  dethrone  Satan,  and 
establish  his  own  kingdom.  As  soon  as  a  sinner  believes  in  Christ,  he 
passes  into  the  kingdom  of  heaven,  or  of  Christ.  St. Paul,  in  his  epistle 
to  the  Colossians,  speaking  of  the  Father,  says,  "  Who  hath  delivered 
us  from  the  power  of  darkness  and  hath  translated  us  into  the  kingdom 
of  his  dear  Son." — Col.  i.  13. 

John  the  Baptist  was  like  a  herald  who  proclaims  the  approach  of  a 
glorious  monarch,  or  like  a  pioneer  who  prepares  his  way  through  a 
desert.  He  knew  that  unless  men  repented  of  their  sins,  they  would 
not  receive  the  Saviour  with  gladness.  He  did  not  preach  in  vain. 
Many  felt  convinced  of  their  sins,  and  anxious  to  be  cleansed  from 
their  guilt  and  pollution  ;  then  they  were  baptized  in  Jordan,  confessing 
their  sins. 

But  could  the  waters  of  Jordan  cleanse  their  souls  ?  The  waters 
of  all  the  rivers  in  the  world  could  not  wash  out  one  spot  from  the  soul. 
Why  then  were  they  baptized  1  It  had  long  been  the  custom  for  the 
Jews  to  baptize  heathens  who  had  forsaken  idols  for  the  worship  of  the 
true  God.  But  John  baptized  the  Jews,  as  a  testimony  that  they  also 
needed  purification.  At  length  he  pointed  to  Jesus  and  cried,  "  Behold 
the  Lamb  of  God  which  taketh  away  the  sins  of  the  world."  It  is 
the  blood  of  that  Lamb  which  cleanses  from  sin,  and  that  blood  alone. 
The  saints  in  heaven  are  now  clothed  in  pure  and  spotless  garments. 
But  was  it  baptism  that  made  them  white  ?  Hear  what  the  Scripture 
saith,  "  These  are  they  which  came  out  of  great  tribulation,  and  have 
washed  their  robes  and  made  them  white  in  the  hlood  of  the  LanihT* 
— Rev.  vii.  14. 

Evening  Scripture  portion.    Isaiah  XL.  1-17.    Prophecy  concerning  John, 

9 


06  JOHN  WARNS  THE  PHARISEES.  [jAN.  28 


Matt.  III.  7-12. — John  warns  the  Pharisees  and  Sadducees. 

Among  the  people  who  came  to  hear  John  preach  in  the  wilder- 
ness, were  many  of  the  Pharisees  and  the  Sadducees.  Curiosity 
drew  them  to  hear  that  famous  preacher.  It  will  be  well  to  stop  a 
moment  to  inquire  into  the  character  of  these  men.  They  were  called 
Pharisees  and  Sadducees,  not  because  they  belonged  to  foreign  nations, 
(as  we  call  some  persons  French  and  some  English,)  but  because  they 
had  particular  opinions  on  religious  subjects  ;  they  belonged  to  two 
sects  among  the  Jews. 

The  Pharisees  professed  to  observe  all  God's  laws  concerning  sac- 
rifices, tithes,  and  ceremonies,  and  also  many  other  laws  which  mtn 
had  made ;  and  they  thought  that  by  doing  these  things  they  should 
be  worthy  of  places  in  heaven.  At  the  same  time  they  did  not  love 
God,  but  loved  money  and  the  praise  of  men.  Such  was  the  character 
of  the  Pharisees. 

Are  there  any  Pharisees  in  these  days  ?  There  are  none  of  us  who 
do  exactly  the  same  things  as  the  Pharisees  did,  but  there  are  many 
who  have  the  same  kind  of  righteousness  ;  they  wish  to  be  religious, 
or  at  least  to  appear  religious,  and  therefore  they  read  the  Bible,  go  to 
church,  take  the  sacrament ;  and  they  think  they  are  the  better  for 
these  services,  while  their  hearts  are  still  full  of  the  love  of  pleasure, 
or  of  money,  or  of  praise.  There  is  only  one  way  of  salvation — it  is 
by  believing  in  Jesus  Christ ;  when  we  believe  in  him,  our  sins  are 
forgiven  on  account  of  his  sufferings,  and  our  hearts  are  made  holy  by 
his  Spirit.  Are  there  any  of  us  who  are  endeavoring  to  deceive  God 
by  a  little  outward  service  ?  Let  us  give  up  the  vain  attempt — God 
will  not  be  mocked ;  unless  we  really  wish  to  forsake  all  our  sins,  we 
are  hypocrites,  like  the  Pharisees. 

But  who  were  the  Sadducees  ?  They  were  unbelieving  men,  proud 
of  their  understandings,  and  who  thought  themselves  much  wiser  than 
common  people.  They  said  that  there  were  no  angels  nor  spirits,  and 
no  rising  again  of  the  dead ;  and  they  sneered  at  those  people  who 
believed  all  the  wonderful  things  written  in  the  Bible.  They  only 
professed  to  believe  the  first  five  books  of  the  Bible,  called  the  books 
of  Moses.  Are  there  any  Sadducees  now  ?  Alas  !  there  are  too  many 
who  resemble  them.  Such  persons  are  called  infidels,  or  deists.  They 
have  written  many  wicked  books  for  the  purpose  of  turning  the  Bible 
into  ridicule.  Their  writings  are  poison  to  the  mind,  and  they  have 
destroyed  many  souls.  There  are  numerous  proofs  that  the  Bible  is 
the  Word  of  God.  To  mention  only  one  or  two  ;  behold  the  desola- 
tion of  Jerusalem  and  the  scattering  of  the  Jews  according  to  God's 
prophecy. 

When  these  self-righteous  Pharisees  and  scoffing  Sadducees  came 
to  hear  John  preach,  was  he  afraid  of  them,  because  they  were  rich 
and  learned  ?    Did  he  preach  elegant  sermons  to  please  them  ?     No  ; 


JAN.  29.]  JOHN  INSTRUCTS  VARIOUS  CLASSES,  ETC.  67 

he  spoke  plainly  and  faithfully  to  them.  He  said,  "  0  generation  of 
vipers ;"  he  called  them  the  seed  of  the  serpent,  or  the  children  of  the 
devil ;  he  said,  "  Who  hath  warned  you  to  flee  from  the  v^rrath  to 
come  ?"  he  knew  that  because  they  were  rich  and  learned,  few  would 
dare  to  warn  them  of  the  wrath  to  come  ;  therefore  out  of  love  to  their 
souls,  he  warned  them.  He  did  not  tell  them  there  was  no  hope  for 
them,  but  he  told  them  there  was  no  time  to  lose.  He  knew  that  when 
he  called  them  children  of  the  devil,  they  would  answer  in  their  hearts, 
*'  We  are  the  children  of  the  pious  Abraham,  not  of  the  devil ;  we  have 
Abraham  to  our  father."  When  ministers  are  preaching,  people  are 
very  apt  to  be  making  some  excuse  in  their  hearts.  John  told  the 
Pharisees  that  they  would  not  be  saved  because  they  were  the  children 
of  Abraham  according  to  the  fleshy  for  God  could  make  the  stones  into 
Abraham's  children  ;  and  God  soon  did  make  the  Gentiles,  whom  the 
Jews  despised  as  though  they  had  been  stones,  into  the  children  of 
Abraham  in  the  spirit.  Then  John  told  them  of  their  awful  condition, 
while  they  were  bringing  forth  bad  fruit,  or  doing  evil  works.  The 
axe,  as  it  were,  was  laid  ready  to  hew  them  down.  Could  we  see 
death  and  judgment  as  near  as  they  really  are,  we  should  tremble  at 
the  thought  of  continuing  in  sin. 

St.  Luke  tells  us  in  his  gospel,  (iii.  15,)  that  many  people  began  to 
think  that  John  was,  perhaps,  the  Saviour  so  long  expected — that  is, 
the  Christ,  or  the  anointed  one.  Did  John  wish  them  to  think  this  ? 
No ;  he  wished  no  glory  for  himself ;  he  said  that  his  baptism  was 
nothing  compared  to  that  which  Jesus  would  bestow.  John  could 
wash  the  body  with  water  as  a  sign  of  repentance,  but  Jesus  could 
wash  the  soul  with  the  Holy  Ghost ;  he  could  even  cleanse  it,  as  by 
fire.  There  is  nothing  cleanses  like  fire  ;  water  can  not  cleanse  gold 
from  its  dross,  but  ^^re  can.  The  Spirit  of  Christ  can  consume  our 
sins,  as  fire  consumes  dross. 

Then  John  showed  the  terrible  consequences  of  not  believing  in  this 
Saviour.  He  compared  Jesus  (v.  12)  to  a  thrasher,  who  separates 
the  wheat  from  the  chaif.  We  are  accustomed  to  hear  of  the  meek 
and  gentle  Saviour,  and  so  he  is,  for  he  wipes  away  the  tear  of  the 
penitent,  and  binds  up  the  wound  of  the  broken-hearted ;  but  he  is 
also  the  holy  Jesus  ;  he  cannot  hesn  proud  sinners,  and  at  the  last  day 
his  wrath  against  them  will  be  so  terrible,  that  they  will  call  upon  the 
rocks  and  mountains  to  hide  them  from  the  wrath  of  the  Lamb, 
(Rev.  vi.) 

Evsning  Scripture  portion.    Phil.  III.  The  righteousness  of  Christ, 


Luke  HL  10-14. — John  instructs  various  classes  in  their  duties. 

We  have  seen  that  John  the  Baptist  was  a  very  faithful  preacher; 
one  who  spoke  to  the  rich  as  well  as  to  the  poor  of  their  sins ;  but  we 


68  JOHN  INSTRUCTS  VARIOUS  CLASSES  [jAN.  29. 

do  not  hear  that  the  Pharisees  and  Sadducees  took  warning  from  his 
sermons ;  yet  there  were  some  persons  who  did.  The  people  (that 
is,  the  common  people,  as  they  are  called)  said,  '*  What  shall  we  do, 
then  ?"  What  did  they  mean  by  this  question  ?  Did  they  mean, 
"  What  shall  we  do  to  be  saved  ?"  No,  that  was  not  the  question. 
We  read,  in  the  Acts,  of  a  penitent  jailer  who  said  to  the  apostle  Paul 
and  his  friend  Silas,  '*  Sirs,  what  must  I  do  to  be  saved  ?"  And  they 
replied,  "  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved." 
(Acts  xvi.  31.)  No  doubt  John  would  have  answered  the  people  in 
the  same  manner,  if  they  had  asked  him  the  same  question ;  he  would 
have  said,  "  Believe  in  him  who  cometh  after  me." 

But  the  people  did  not  ask  this  question.  John  had  just  been  ex- 
horting them  to  bring  foTih  fruits  worthy  of  repentance,  and  had  been 
telling  them  that  every  tree  that  brought  forth  bad  fruit  was  cast  into 
the  fire.  By  fruit,  you  well  know  that  he  meant  good  works.  John 
wanted  the  people  to  show  by  their  conduct  that  their  repentance  was 
sincere.  It  must  have  gladdened  his  heart,  when,  after  his  sermons, 
they  came  to  inquire  what  good  works  they  ought  to  do.  It  is  a  good 
sign  when  people  ask  questions  about  their  duties. 

John,  by  his  answer,  shows  us  what  was  the  chief  sin  of  the  people 
He  said,  "  He  that  hath  two  coats,  let  him  impart  to  him  that  hath 
none,  and  he  that  hath  meat  let  him  do  likewise."  The  chief  sin  of 
the  people  was  covetousness.  These  people  were  not  all  of  them  rich. 
Covetousness  was  the  sin  of  the  poor,  as  well  as  of  the  rich.  As  we 
read  in  Jer.  viii.  10,  "Every  one,  from  the  least,  even  unto  the  great 
est,  is  given  to  covetousness." 

Is  this  sin  still  very  common?  It  is.  People's  hearts  are  still 
wrapped  up  in  their  property — their  money,  their  clothes,  their  houses, 
their  furniture,  or  their  lands,  whether  they  have  little  or  much.  Peo- 
ple are  so  fond  of  their  property  that  they  are  loath  to  part  with  any 
of  it.  But  the  word  of  God  tells  us  that  we  should  be  ready  to  give — 
that  we  should  even  labor  that  we  mai/  have  something  to  give. 
(Eph.  iv.  28 ;  Acts  xx.  34,  35.) 

Perhaps  it  will  be  asked,  "  Is  it  wrong  to  have  two  sets  of  clothes  ?" 
No  ;  the  expression  "  two  coats,"  need  not  be  taken  literally.  What 
then  does  it  signify  ?  That  those  who  have  more  than  enough  for 
themselves,  ought  to  give  to  those  who  have  less  than  enough.  The 
Scriptures  do  not  forbid  our  saving  against  old  age  or  sickness  ;  but 
they  command  us  to  give  to  those  who  are  in  need.  God  will  never 
suffer  any  one  to  languish  in  distress  through  following  this  command  ; 
he  will  raise  up  friends  for  them  in  the  time  of  need.  "  Blessed  is  the 
man  that  considereth  the  poor."  (Ps.  xli.  1.)  Cast  thy  bread  upon 
tlie  waters,  for  thou  shalt  find  it  after  many  days.     (Eccles.  xi.  1.) 

There  was  a  poor  servant  who  gave  all  her  money  to  her  destitute 
parents ,  she  was  overtaken  by  sickness  early  in  life ;  she  became 
unfit  for  service,  and  had  no  means  of  support ;  but  God  put  it  into 
the  heart  of  the  Rev.  Thomas  Scott  (who  wrote  the  Commentary  on 


JAN.  29.]  IN  THEIR  DUTIES.  69 

the  Bible)  to  take  her  into  his  house,  and,  though  not  rich  himself, 
with  the  aid  of  some  of  his  friends,  he  gladly  supported  her  all  her 
days,  thinking  it  a  blessing  to  have  so  pious  a  person  in  his  family. 
Where  could  she  have  passed  her  life  in  greater  peace  than  beneath 
the  roof  of  a  faithful  minister  ? 

If  people  spend  their  money,  when  young,  in  pleasures,  in  fine  dress, 
or  in  useless  things,  there  is  no  promise  for  them  to  depend  upon ;  but 
if  they  dehght  in  giving  for  God's  sake  to  the  poor,  they  shall  never  be 
forsaken. 

The  publicans  also  asked  John  what  they  must  co.  These  publi- 
cans were  not  like  the  publicans  of  these  days ;  they  did  not  keep 
public-houses  ;  they  collected  the  public  taxes  for  the  Romans.  Their 
chief  sin  was  dishonesty.  They  made  people  pay  more  taxes  than  the 
government  required,  and  by  their  impositions  they  enriched  them- 
selves. In  most  trades  and  employments  there  is  some  temptation  to 
dishonesty,  and  many  people  think  that  they  may  do  whatever  it  is  the 
custom  to  do.  Let  each  of  us  inquire,  "  Is  there  any  thing  I  do  in  my 
station,  that  I  wish  to  conceal  from  my  master  or  my  customer?" 
That  practice  is  dishonest,  however  common  it  may  be.  If  you  really 
repent,  you  will  leave  it  off,  though  others  should  call  you  over  strict 
and  precise,  and  even  try  to  injure  you,  because  your  conduct  is  a 
reproach  to  them. 

Some  soldiers  next  inquired  what  they  must  do.  Does  it  surprise 
us  to  find  that  even  soldiers  had  been  moved  by  John's  preaching  ? 
War  is  a  terrible  calamity.  Were  all  men  true  Christians,  there  would 
be  no  war  ;  yet  John  did  not  tell  the  soldiers  to  leave  ofi"  being  soldiers, 
for  the  guilt  of  unjust  wars  lies  rather  upon  those  who  begin  and  con- 
tinue them,  even  kings  and  rulers,  than  upon  the  men  who  are  hired 
to  fight.  John  warned  the  soldiers  against  the  sins  most  common  in 
their  profession.  One  of  these  was  violence  ;  the  soldiers  were  apt  to 
take  things  away  by  force  ;  therefore  John  said,  "  Do  violence  to  no 
man."  They  were  also  accustomed  to  accuse  others  falsely  before 
the  judges,  perhaps  for  the  sake  of  bribes  ;  therefore  he  said,  "  Nor 
accuse  any  man  falsely."  They  were  also  disposed  to  be  discontented 
with  their  pay  ;  therefore  he  said,  "  Be  content  with  your  wages." 

Should  we  like  to  inquire  of  John  the  Baptist  what  we  ought  to  do  ? 
He  would  not  give  us  all  the  same  answer ;  he  would  point  out  differ- 
ent duties  to  us  according  to  our  station,  as  servants  or  masters,  parents 
or  children  ;  or  according  to  our  trade  or  profession.  But  need  we 
wish  that  John  the  Baptist  were  risen  from  the  dead,  that  he  might  in- 
struct us  ?  Let  us  look  into  the  epistles  of  Paul  and  Peter,  and  we 
shall  find  directions  to  servants  and  masters,  to  parents  and  children. 
Servants  are  desired  to  be  meek,  honest,  and  submissive ;  masters  to 
be  just  and  kind  ;  children  to  be  obedient  and  respectful.  Parents  are 
commanded  to  bring  up  their  children  piously,  and  not  to  provoke 
them  to  wrath.  Young  men  are  instructed  to  be  sober-minded ;  young 
women  to  be  keepers  at  home.     Older  men  and  women  are  warned 


70  THE  BAPTISM  OF  CHRIST.  [jAN.  30. 

against  the  love  of  wine.  (See  the  epistles  to  Titus,  and  to  the  Colos- 
sians,  and  the  first  epistle  of  Peter.)  Thus  we  are  all  set  on  our  guard 
against  the  temptations  of  our  age  and  station. 

No  doubt  if  people  had  come  separately  to  John,  he  would  have 
given  still  more  particular  directions.  Each  of  us  has  some  particular 
sin  into  which  he  is  very  apt  to  fall ;  one  is  most  disposed  to  anger, 
another  to  vanity,  another  to  envy,  another  to  idleness,  and  another  to 
intemperance. 

We  shall  never  deserve  heaven  by  leaving  off  our  sins  ;  it  is  Christ 
who  has  purchased  heaven  by  his  blood  to  bestow  it  on  those  who  be- 
hove in  his  name.  But  if  we  do  really  believe  we  shall  bring  forth 
good  fruit,  and  forsake  our  sins.  It  is  God  only  that  can  change  our 
hearts  ;  but  we  must  not  wait  till  we  feel  right  feelings,  before  we 
begin  to  act  right.  We  must  avoid  every  thing  that  w^e  know  to  be 
wrong,  and  entreat  God  to  overcome  the  evil  feelings  of  our  hearts, 
(which  we  cannot  subdue,)  and  to  enable  us  to  do  that  which  is  pleas- 
ing in  his  sight. 

Evening  Scripture  portion.    Titus  II.  Relative  duties. 


Matt.  III.  13,  to  the  end. — The  baptism  of  Christ, 

One  of  the  most  wonderful  events  ever  transacted  on  this  earth  is 
recorded  in  this  passage. 

We  behold  the  Son  of  God  in  great  humility  coming  to  be  baptized 
of  John,  as  though  he  had  been  a  sinner ;  and  we  behold  the  Everlast- 
ing Father  and  the  Spirit,  honoring  him  with  unspeakable  honor. 
Well  might  John  be  surprised  to  see  the  Son  of  God  apply  to  him  for 
baptism  !  He  objected  to  baptizing  one  so  much  greater  than  him- 
self, saying,  "  I  have  need  to  be  baptized  of  thee,  and  comest  thou  to 
me  ?"  It  appears,  therefore,  that  John  knew  who  he  was ;  yet  we 
read  in  St.  John's  gospel  (i.  33)  that  he  knew  him  not ;  God  therefore 
must  have  made  John  know  him  at  the  time  of  the  baptism.  It  may 
appear  strange  that  John  should  not  have  known  him,  as  Elizabeth, 
his  mother,  was  the  cousin  of  Mary,  the  mother  of  Jesus  ;  but  then  w^e 
must  remember  that  they  had  been  brought  up  in  distant  parts  of  the 
land.  God  had  wise  reasons  for  not  permitting  them  to  be  known  to 
each  other  till  this  time.  If  John  had  known  Jesus  before  as  a  rela- 
tion, it  might  then  have  been  supposed  that  he  had  been  deceived  by 
him ;  but  now  that  he  had  never  seen  him,  no  deception  could  be 
suspected. 

How  full  of  reverence  and  humility  were  John's  words — "  I  have 
need  to  be  baptized  of  thee," — baptized,  not  with  water,  (for  Jesus 
baptized  none  in  this  manner,)  but  with  the  Holy  Ghost  and  with  fire. 


JAN.  30.]  THE  BAPTISM  OF  CHRIST.  71 

The  angel  had  declared  that  John  should  be  filled  with  the  Holy  Ghost, 
even  before  his  birth  ;  still  John  felt  his  need  of  the  Saviour's  baptism. 
Does  not  this  teach  us  that  we  all  need  this  baptism  continually  ? 
Though  we  have  been  baptized  with  water,  though  we  have  even  un- 
dergone a  change  of  heart,  yet  still  we  need  fresh  supplies  of  the  Holy 
Spirit.  If  we  feel  our  need,  we  shall  come  often  to  Jesus,  that  he 
may  baptize  us.  Blessed  Jesus,  we  have  need  to  be  baptized  of 
thee  ! 

What  was  the  Saviour's  reason  for  coming  to  be  baptized  ?  He 
condescends  to  explain  it — "  Thus,  it  becometh  us  to  fulfil  all  right- 
eousness." It  was  God*s  will  that  all  men  should  be  baptized,  and 
therefore  it  was  necessary  that  Jesus,  when  he  was  a  man,  should 
be  baptized,  for  he  came  to  do  all  God's  commands,  that  by  his 
obedience  many  might  be  made  righteous.  Whom  did  our  Sa- 
viour mean  by  us,  when  he  said,  "  It  becometh  us  to  fulfil  all  right- 
eousness ?"  Himself  and  John.  It  was  necessary  that  John  should 
do  the  will  of  God,  and  baptize  him  whose  shoes  he  was  not  worthy 
to  bear.  True  Christians  feel  their  unworthiness  to  do  any  thing  for 
their  Master,  but  this  feeling  ought  not  to  hinder  them  from  doing 
God's  work  ;  for  they  would  not  be  Jit  to  do  it,  unless  they  felt  their 
exceeding  sinfulness. 

Immediately  after  the  baptism,  the  Saviour  came  out  of  the  water. 
We  find  in  St.  Luke's  gospel,  what  he  was  doing  as  he  came  out ;  he 
was  praying.  When  sinners  were  baptized,  they  confessed  their  sins  ; 
but  he  had  no  sins  to  confess. 

After  he  had  humbled  himself  by  being  baptized,  his  Father  exalted 
him  by  sending  the  Holy  Spirit  down  upon  him,  and  by  declaring, 
"  This  is  my  beloved  Son,  in  whom  I  am  well  pleased." 

What  must  John  the  Baptist  have  felt  when  he  beheld  this  scene  ! 
Here  were  no  terrors  like  those  on  Mount  Sinai ;  here  were  no  thun- 
ders nor  lightnings  ;  no  blackness,  and  darkness,  and  tempest ;  all  was 
light,  and  peace,  and  love.  It  is  wonderful  to  think,  that  a  mortal  man 
should  have  been  permitted  to  witness  such  a  display  of  the  divine 
glory.  But  as  John  was  appointed  to  direct  men  to  the  Saviour,  it 
was  right  thit  he  should  receive  the  strongest  proof  of  his  being  the 
Son  of  God.  And  could  he  have  received  stronger  proof  than  he  did 
receive  on  the  banks  of  Jordan  ?     Impossible. 

What  exceeding  love  is  expressed  in  the  words,  "  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased  !"  This  declaration  must  have 
comforted  the  heart  of  the  man  of  sorrows  ;  though  the  world  hated 
him,  he  knew  the  Father  loved  him.  Would  it  comfort  us  to  think  the 
Father  loved  us,  and  was  well  pleased  with  us  ?  If  we  believe  in  Je- 
sus he  does  love  us,  and  is  well  pleased  with  us  for  his  sake.  All  be- 
lievers are  "  accepted  in  the  beloved  !"  What  sweet  words  are  those ! 
They  have  sustained  the  children  of  God  in  a  dying  hour.  How  could 
any  man  bear  the  thought  of  entering  God's  presence,  were  it  not  for 


72  THE  TEMPTATION  OF  CHRIST.  [jaN.  31 

the  assurance  that  the  Father  will  receive  him  in  the  name  of  his  own 
beloved  Son  ! 

Evening  Scripture  portion.    Eph.  I.  "  Accepted  in  the  beloved." 


Matt.  IV.  1-7. — The  temptation  of  Christ. 

We  have  read  of  the  great  honor  that  Christ  received  at  his  baptism. 
Immediately  afterwards,  he  was  exposed  to  terrible  sufferings  and 
temptations.  It  is  God's  method  often  to  prepare  his  people  for  great 
sufferings,  by  granting  them  great  consolations  beforehand.  Jesus  was 
"  led  up  of  the  spirit  into  the  wilderness  to  be  tempted  of  the  devil." 
He  fasted  forty  days  and  forty  nights.  He  was  alone  amidst  the  wild 
beasts  of  the  desert ;  as  it  is  written  in  Mark  i.  13,  "  he  was  with  the 
wild  beasts."  This  wilderness  was  probably  the  same  as  that  through 
which  Moses  led  the  Israelites.  We  are  told  in  Deut.  viii.  15,  what 
kind  of  a  place  it  was  ;  a  place  "  wherein  were  fiery  serpents,  scorpions, 
and  drought,  where  there  was  no  water."  The  prophet  Jeremiah  calls 
"  it  a  land  of  deserts  and  pits  ;  of  the  shadow  of  death,  that  no  man 
passed  through,  and  where  no  man  dwelt,"  (ii.  6.)  But  what  was 
more  terrible  than  all,  when  Jesus  was  there,  Satan  came  to  assail  him 
with  temptations.  He  had  just  heard  the  Father's  voice  ;  he  had  just 
been  anointed  by  the  Holy  Spirit !  Behold  him  now  in  this  horrible 
place,  with  his  more  horrible  enemy,  Satan. 

Now  observe,  that  it  is  said  that  he  was  led  up  of  the  Spirit.  It 
was  his  Father's  will  that  he  should  meet  Satan  as  an  enemy  in  battle. 
He  had  come  into  the  world  to  destroy  his  works,  and  to  bruise  this 
serpent's  head,  according  to  God's  threatening  to  Satan  in  paradise. 
"  The  seed  of  the  woman  shall  bruise  thy  head."  Satan  probably 
hoped  to  overcome  Jesus,  as  he  had  overcome  Adam  and  Eve  ;  but 
though  he  could  not  overcome  him,  he  did  give  him  pain ;  for  it  is 
written,  concerning  Christ,  "  He  suffered  being  tempted,"  (Heb.  ii.  18.) 
It  will  be  very  interesting  for  us  to  consider  his  temptations,  especially 
as  Satan  still  offers  the  same  temptations  to  Christ's  people  that  he 
once  offered  to  Christ  himself  These  temptations  will  show  us  how 
he  tries  to  draw  away  those  who  have  escaped  from  his  chains.  The 
world  in  general  are  led  captive  by  him  according  to  his  will ;  he  finds 
it  easy  to  keep  them  in  his  power  ;  but  O  !  what  pains  he  takes  to  re- 
gain his  sway  over  those  who  have  left  his  service  !  Let  us  consider 
the  first  temptation  that  he  offered  to  our  Saviour.  He  said,  "  If  thou 
be  the  Son  of  God,  command  these  stones  that  they  be  made  bread." 
Observe  the  time  at  which  he  made  the  proposal ;  when  Jesus  was  an 
hungered.     Why  did  Jesus  refuse  to  turn  the  stones  into  bread  ?     Be- 


• 


JAN.  31.]  THE  TEMPTATION  OF  CHRIST.  73 

cause  his  Father  had  engaged  to  provide  him  with  bread  ;  therefore  he 
needed  not  to  use  his  divine  power  in  supplying  his  own  wants. 

Satan  often  attacks  the  people  of  God  in  times  of  deep  affliction. 
When  they  are  sorely  diseased,  or  when  their  children  are  dying,  or 
when  they  know  not  how  to  provide  them  with  food,  or  when  they  are 
disappointed  or  unkindly  treated  ;  then  the  malicious  fiend  insinuates 
hard  thoughts  of  God  into  the  mind.  He  woilld  fain  make  them  be- 
lieve that  God  has  forgotten  them,  that  their  troubles  will  never  end, 
that  there  is  no  way  of  escape,  and  that  they  must  try  to  help  them- 
selves, even  by  some  wrong  means.  If  there  seem  a  way  of  helping 
themselves  by  doing  something  not  quite  upright,  not  quite  open,  or 
honest,  not  quite  according  to  the  commands  of  God,  Satan  recom- 
mends them  to  take  that  away,  assuring  them,  that  if  they  are  too  con- 
scientious, they  will  never  get  out  of  their  difficulties.  But  how  did 
our  Saviour  overcome  this  temptation  ?  He  "referred  to  the  word  of 
God,  and  answered  from  Deut.  viii.,  "  Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the  mouth  of  God." 
What  is  the  meaning  of  this  passage  ?  It  declares  that  the  word  of 
God  is  more  than  bread  ;  bread  cannot  keep  us  alive,  when  God 
chooses  that  we  shall  die  ;  but  God  can  keep  us  alive  without  bread, 
when  He  chooses  that  we  shall  live.  We  know  also  that  God  can 
make  us  happy  in  the  greatest  affliction  ;  but  nothing  can  make  us 
happy,  if  God  wills  that  we  shall  be  unhappy.  Have  we  not  seen 
persons  miserable  in  the  midst  of  abundance,  and  happy  in  the  midst 
of  pains  and  losses  ?  Let  us  never  listen  to  Satan's  wicked  counsel, 
when  he  would  induce  us  to  sin  that  we  may  escape  from  suffering. 
He  is  deceiving  us.  When  the  sin  is  committed,  we  shall  find  our- 
selves in  a  far  worse  case  than  we  were  before. 

The  second  temptation  was  exactly  the  opposite  of  the  first.  Satan 
took  Christ  to  the  pinnacle,  or  high  tower  of  the  temple  in  the  holy 
city  of  Jerusalem.  He  there  tried  to  deceive  him  by  quoting  Scrip- 
ture ;  he  referred  to  a  passage  in  Ps.  xci.,  "  He  shall  give  his  angels 
charge  concerning  thee  ;"  but  he  left  out  the  words,  "  To  keep  thee  in 
all  thy  ways."  Yet  these  are  very  important,  and  ought  not  to  be  left 
out.  God  will  command  his  angels  to  guard  the  Christian  from  harm 
in  all  his  ways,  that  is,  in  all  the  ways  in  which  he  ought  to  walk. 
Had  Jesus  cast  himself  down  from  the  temple,  he  would  not  have  been 
walking  in  God's  ways,  but  in  Satan's  ways. 

This  is  the  manner  in  which  Satan  tries  to  deceive  the  Christian, 
when  he  sees  him  full  of  confidence  in  God.  He  then  tempts  him  to 
presumption  :  he  would  persuade  him  that  he  need  not  watch  and  pray, 
but  that  he  may  go  into  worldly  scenes,  and  receive  no  harm.  He 
says  to  him,  "  Has  not  God  promised  to  keep  you  from  falling,  and  to 
■preserve  you  to  his  heavenly  kingdom  ?  Has  he  not  said,  '  I  will  nev- 
er leave  thee  nor  forsake  thee  V  "  Thus  he  perverts  the  word  of  God. 
This  is  a  very  dangerous  moment  for  the  Christian.  Let  him  then  re- 
member what  his  Lord  replied  to  Satan     these  words  from  Deuteron- 

10 


74  THE  TEMPTATION  OF  CHRIST.  [feb.  1 

oiny,  "  Thou  shalt  not  tempt  the  Lord  thy  God."  We  tempt  God  to 
forsake  us,  when  we  thus  presume  upon  his  promises.  The  apostle 
says,  in  1  Cor.  x.,  *'  Let  him  that  thinketh  he  standeth  take  heed  lest 
he  fall."  We  have  heard  of  Peter's  sin  :  he  ventured  to  follow  Jesus 
into  the  palace  of  the  High  Priest,  and  to  warm  himself  among  the 
ungodly  servants,  thinking  that  he  could  never  deny  his  Master ;  thus 
he  tempted  the  Lord,  and  he  did  deny  him. 

What  dangers  there  are  on  the  right  hand  and  on  the  left !  One 
moment  we  sink  into  distrust ;  the  next,  soar  into  presumption.  Let 
us  watch  and  pray,  that  we  enter  not  into  temptation. 

Evening  Scripture  portion.    Deut.  VIII.     The  wilderness. 


Matt.  IV.  S-IL — The  same  continued. 

Though  Jesus  had  resisted  two  temptations,  Satan  was  not  dismay- 
ed. Here  we  have  an  instance  of  the  pe7^severance  of  our  great  enemy. 
Though  he  may  have  failed  in  one  attempt  to  injure  us,  he  will  make 
another,  and  sometimes  he  succeeds  better  the  second  time  than  he  did 
the  first.  Balaam  resisted  the^r^^  temptation,  and  refused  to  go  with 
Balak's  messengers  ;  but  he  was  tempted  a  second  time,  and  then  he 
yielded.  The  man  of  God  from  Judah  refused  the  invitation  of  Jero- 
boam, but  was  enticed  by  the  solicitation  of  the  old  prophet.  Satan 
was  not  discouraged  when  Job  was  patient  under  his  first  trials  :  he 
asked  God  to  permit  him  to  assault  him  again  ;  but  that  second  time 
he  still  failed  to  tempt  Job  to  curse  his  God.  We  ought  to  learn,  from 
these  facts,  to  be  very  watchful  after  we  have  overcome  one  temptation, 
and  to  be  ready  for  another  attack. 

There  is  one  circumstance  in  the  third  temptation  which  may  sur- 
prise us.  Satan  proposed  a  more  glaring  sin  to  our  Lord  than  he  had 
proposed  before  ;  for  it  is  a  much  more  glaring  sin  to  fall  down  and 
worship  Satan  than  to  turn  stones  into  bread,  or  to  run  unnecessarily 
into  danger.  How  could  Satan  suppose  that  when  Jesus  had  refused 
to  commit  those  sins,  he  would  consent  to  so  flagrant  a  transgression 
as  worshipping  the  devil?  Perhaps  he  saw  that  it  was  vain  to  try  to 
deceive  our  Saviour ;  therefore  he  declared  his  purpose,  and  hoped  to 
persuade  by  the  greatness  of  the  bribe.  He  had  not  offered  him  such 
a  reward  before,  as  the  kingdoms  of  the  world  :  he  had  ruined  the  first 
Adam  by  promising  him  a  reward  for  disobedience,  and  he  hoped  to 
ruin  the  second  Adam  by  the  same  means. 

What  is  that  glory  of  the  kingdoms  of  the  world  which  Satan  dis- 
played before  our  Lord  ? 

It  may  be  divided  into  three  principal  points — ^pleasure,  profit,  and 
praise  :  these  tempt  men  to  forsake  God's  service.     It  is  not  true  that 


FEB.  1.]  THE  TEMPTATION  OF  CHRIST.  75 

Satan  can  give  them  to  whom  he  will.  When  Satan  oflfered  them  to 
Christ,  he  offered  what  it  was  not  in  his  power  to  bestow.  In  saying 
that  he  could  bestow  them,  he  acted  in  his  own  character  of  a  har  and 
the  father  of  lies.  It  is,  however,  true,  that  God  often  permits  the 
servants  of  Satan  to  enjoy  the  vain  delights  of  this  world  :  thus  we 
read  in  the  Psalms,  that  the  wicked  are  often  in  prosperity. 

How  did  Jesus  overcome  the  last  temptation  ?  By  the  word  of 
God,  which  is  the  sword  of  the  Spirit.  He  spoke  openly  to  Satan, 
and  declared  that  God  had  commanded  that  men  should  worship  him 
alone.  He  did  not  dispute  with  the  tempter,  or  tell  him  that  the  world 
was  not  his  to  bestow,  or  that  it  was  a  perishing  portion,  but  he  simply 
appealed  to  the  command  of  God.  Thus  we  are  taught  how  to  meet 
Satan's  temptations.  We  ought  not  to  stand  questioning  ;  but  we 
should  remember  the  command  of  God,  and  not  take  any  step  in  life, 
or  follow  any  course  which  will  lead  us  into  sin.  How  many  warn- 
ings are  there  in  the  Scriptures  against  the  love  of  the  world,  its  pleas  . 
ures,  its  profit,  and  its  praise.  This  is  what  the  Scripture  says  of 
vfoMXy  pleasure,  (1  Tim.  v.  6,)  "  She  that  liveth  m  pleasure,  is  dead 
while  she  liveth."  One  of  our  most  faithful  female  missionaries,  Mrs. 
Judson,  was  first  aroused  when  a  vain  and  worldly  girl,  by  reading  this 
sentence.  Afterwards  she  went  to  the  East,  and  suffered  great  perse- 
cution for  the  truth's  sake,  and  now  she  is  with  God,  drinking  rivers 
of  pleasure  at  his  right  hand.  And  what  does  the  Scripture  say 
against  the  love  of  profit,  or  of  money  ?  1  Tim.  vi.  10.  "  Which, 
(that  is,  money ^  while  some  have  coveted  after,  they  have  erred  from 
the  faith,  and  pierced  themselves  through  with  many  sorrows."  Now. 
hear  what  is  said  of  those  who  seek  human  praise.  We  read  in  Johfi 
xii.  42,  43,  of  some  who  believed  in  Christ,  and  yet  would  not  confess 
him,  lest  they  should  be  put  out  of  the  synagogue  ;  "for  they  loved 
the  praise  of  men  more  than  the  praise  of  God." 

Satan  will  offer  these  things  to  our  acceptance,  (not  all  of  them,  but 
little  portions  of  them,)  upon  condition  that  we  worship  him,  that  is, 
do  his  will  in  some  respect ;  for  he  cares  not  for  Z:/zee- worship  ;  he 
knows  that  we  are  really  the  servants  of  him  whom  we  obey,  and  not 
of  him  whom  we  call  Master.  May  the  Lord  give  us  grace  to  resist, 
through  our  Captain,  who  has  overcome,  and  is  set  down  upon  his 
throne. 

How  soon  th(i  blessed  Saviour  found  obedience  to  be  sweet !  The 
angels  came,  and  fed  him.  Thus  God  will  more  than  make  up  to  us, 
even  in  this  life,  all  we  give  up  for  his  sake.  When  he  has  filled  our 
hearts  with  the  peace  which  passeth  all  understanding,  we  shall  not  re- 
gret the  loss  of  any  earthly  thing  ! 

Evening  Scripture  portion.    Gen.  III.    The  fall  of  man. 


76  THE  RECORD  OF  JOHN  CONCERNING  CHRIST.  [feb.  2 


John  I.  19-34. — The  record  of  John  concerning   Christ  in  Beth- 

ahara. 

During  the  time  of  the  Lord's  temptation,  John  was  preaching  in 
the  wilderness.  Many  supposed  he  was  the  promised  Saviour ;  for 
though  he  did  no  miracle,  (John  x.  41,)  he  was  evidently  a  very  won- 
derful prophet.  There  were  in  Jerusalem  seventy  chief  men,  who 
met  together  to  consult  about  public  matters,  and  who  were  called  the 
council,  or  the  Sanhedrim.  These  Jews  were  proud  and  unbelieving. 
They  sent  a  company  of  priests  and  Levites  to  ask  John  who  he  was, 
probably  supposing  that  he  would  readily  answer  persons  who  filled 
holy  offices,  especially  as  he  himself  was  a  priest.  But  he  did  not 
wish  men  to  honor  him,  and  he  plainly  told  these  priests  he  was  not 
the  Christ.  Then  they  wanted  to  know  whether  he  was  Elias  or 
Elijah  ;  for  Malachi  the  prophet  had  declared  that  Elijah  should  come 
before  Christ  came,  (iv.  5,  6.)  But  though  John  had  come  in  the 
spirit  and  power  of  Elijah,  he  was  not  Elijah  himself.  The  priests 
then  asked  him  whether  he  was  that  prophet.  What  prophet  did  they 
mean  ?  They  meant  to  ask  whether  John  was  any  one  of  the  old 
prophets  risen  from  the  dead.  He  declared  that  he  was  not,  and  then 
told  them  who  he  was  :  A  voice  crying  in  the  wilderness.  But  these 
priests  were  not  satisfied  with  the  answer  :  they  wanted  to  know  why 
he  baptized,  as  if  he  were  some  great  person,  and  had  great  author- 
ity. As  they  were  of  the  sect  of  the  Pharisees — those  formal  self- 
righteous  persons — they  must  have  been  much  offended  with  John  for 
having  once  called  them  a  generation  of  vipers.  John  took  this  occa- 
sion to  praise  the  Lord  Jesus,  and  to  speak  of  his  greatness.  He  even 
told  them  that  he  stood  among  them,  though  they  knew  him  not. 

The  next  day  John  was  able  to  point  out  the  unknown  Saviour  to 
the  people  who  surrounded  him ;  but  we  are  not  told  whether  these 
priests  were  still  near  or  not.  How  remarkable  is  the  name  by  which 
he  called  his  Lord  !  "  The  Lamb  of  God."  Why  did  he  give  him 
this  name  ?  Was  it  because  he  was  meek  and  gentle  ?  Not  chiefly 
for  that  reason ;  but  because  he  was  to  be  sacrificed  for  the  sins  of 
men.  A  lamb  was  offered  up  at  the  temple  every  morning  and  even- 
ing ;  its  blood  could  not  take  away  sin  ;  but  there  was  a  Lamb  whose 
blood  could  take  away  the  sins  of  the  world !  Consider  how  immense 
the  sum  of  the  sins  of  the  world  must  be  !  The  sins  that  one  of  us 
commits  in  one  day  are  very  numerous.  If  all  our  proud  thoughts 
could  be  known,  and  all  our  rebelhous  feelings  against  God  could  be 
exposed,  how  vast  would  be  the  amount !  But  consider  what  millions 
of  millions  of  men  have  lived  on  this  earth  ;  what  treachery,  what 
blasphemy,  what  murders,  what  idolatry,  have  defiled  it  in  every  place, 
at  every  moment.  Yet  all  these  multiplied  crimes  Jesus  can  take 
way  ;  so  great  is  the  power  of  his  blood.     O  that  all  the  world  would 


FEB.  3.]  ANDREW  LEADS  SIMON  TO  CHRIST.  77 

come  to  the  Lamb  of  God,  that  they  might  all  be  cleansed  from  their 
innumerable  transgressions. 

Evening  Scripture  portion.    Numb.  XXVIII.  1-25.     The  daily  humt-offeringa. 


John  I.  35-42. — Andrew  leads  Simon  to  Christ. 

It  was  with  great  delight  that  John  the  Baptist  pointed  sinners  to 
the  Saviour.  He  had  no  greater  joy  than  to  see  men  leave  him  to  fol- 
low Christ.  On  one  occasion  he  saw  the  Lord,  probably  at  some  dis- 
tance from  the  place  where  he  stood,  and  he  pointed  him  out  to  two  of 
his  disciples  ;  for  John  had  disciples,  or  persons  who  followed  him  to 
learn  his  doctrine.  He  was  more  pleased  that  they  should  follow  the 
great  Master,  than  that  they  should  stay  with  him.  Behold  in  John 
the  spirit  of  true  religion  !  The  faithful  minister  does  not  wish  to  be 
admired  himself,  but  tries  to  persuade  all  to  admire  Christ. 

Who  were  these  two  disciples  ?  One  of  them  was  called  Andrew  : 
but  we  are  not  informed  of  the  name  of  the  other.  Perhaps  the  other 
was  that  John  who  was  afterwards  called  the  disciple  whom  Jesus 
loved.  One  reason  for  thinking  so  is,  that  he  wrote  this  account,  and 
it  is  usual  with  him  not  to  mention  his  own  name,  when  he  refers  to 
himself. 

It  signifies  little,  however,  to  us,  what  were  the  names  of  these  dis- 
ciples. Let  us  imitate  their  blessed  examples.  See  them  following 
Jesus.  At  first  his  back  was  towards  them  ;  but  he  knew  well  they 
were  following  him,  and  soon  gave  them  kind  encouragement.  He 
said,  "What  seek  ye?"  They  rephed,  "Master,  where  dwellest 
thou  V  It  was  not  from  curiosity  they  desired  to  see  his  abode,  but 
that  they  might  know  him  and  converse  with  him.  How  sweet  were 
the  hours  which  they  spent  with  their  Saviour  in  his  lowly  dwelling, 
his  cottage  in  the  wilderness  ! 

Would  he  welcome  us,  as  he  did  those  disciples  ?  Yes  ;  he  says  to 
us,  as  he  did  to  them,  "  Come  and  see."  Are  we  willing  to  go  ?  Do 
we  desire  to  know  him,  and  to  taste  his  grace  ?  He  will  meet  us  in 
secret  prayer,  and  make  himself  known  to  our  hearts.  But  does  he 
ever  find  us  in  prayer  ?  or  are  we  so  taken  up  with  the  world,  that  we 
have  no  time  to  seek  the  Lord  ? 

Let  us  observe  the  conduct  of  one  of  these  disciples  after  he  had 
found  the  Saviour.  "  He  first  findeth  his  own  brother  Simon."  How 
anxious  he  was  to  bring  his  dear  brother  to  the  knowledge  of  his  pre- 
cious friend  !  He  tells  him  what  a  treasure  he  himself  has  found,  and 
invites  his  brother  to  share  it.  Are  we  acting  thus  ?  Are  we  trying 
to  persuade  our  kindred  and  our  friends  to  come  to  Christ  ?  What 
pains  some  have  taken  to  bring  brothers  or  sisters  to  Christ !  they 
have  sent  them  letter  after  letter — they  have  visited  them  in  sickness ; 


78  PHILIP  LEADS  NATHANAEL  TO  CHRIST.  [feb.  4 

have  persuaded  them  to  hear  faithful  ministers — have  prayed  without 
ceasing  to  bless  their  efforts.  David  Nasmith,  the  founder  of  town- 
missions,  sent  a  letter  every  week  to  his  ungodly  brother,  till  at  length 
he  brought  him  to  Christ. 

As  soon  as  Simon  approached  the  Saviour,  he  received  encourage- 
ment. Jesus  gave  him  a  new  name,  to  describe  the  new  character  he 
should  bear.  He  called  him  Cephas,  or  Peter,  which  the  one  in  He- 
brew, and  the  other  Greek,  signifies  "  a  stone." 

And  why  was  Simon  to  be  called  "  a  stone  ?" 

The  Lord  intended  to  build  a  great  temple  of  living  stones,  that  is 
of  believers,  and  he  chose  Simon  to  be  one  of  the  foundation-stones. 
He  purposed  to  make  him  a  great  preacher,  so  that  many  should  be- 
lieve through  his  word,  and  thus  be  built  upon  him ;  therefore  he  com- 
pared him  to  a  "  stone." 

The  scriptures  declare  that  the  saints  "  are  built  upon  the  founda- 
tion of  the  apostles  and  prophets,  Jesus  Christ  himself  being  the  chief 
corner-stone  ;  in  whom  all  the  building  fitly  framed  together  groweth 
unto  a  holy  temple  in  the  Lord." — Eph.  ii.  20,  21. 

Jesus  knows  each  of  us  as  well  as  he  knew  Simon.  He  knows 
whether  we  are  living  stones  in  this  glorious  temple,  or  whether  we 
are  like  the  rubbish  lying  round  the  building,  to  be  swept  away  when 
it  is  finished. 

Evening  Scripture  portion.    Is.  LV.    Invitation  to  come  to  Christ, 


John  I.  43  to  end. — Philip  leads  Nathanael  to  Christ, 

It  is  very  interesting  to  know  how  holy  men  were  brought  to  the 
knowledge  of  Christ.  In  this  passage  we  have  an  account  of  the 
means  by  which  Philip  and  Nathanael  were  first  led  to  their  Saviour. 
Jesus  himself  found  Philip,  and  said,  "  Follow  me."  Have  we  heard 
the  voice  of  Jesus  thus  speaking  to  our  hearts  ?  He  does  thus  call  to 
us  from  heaven.  May  we  have  grace  to  reply,  *'  Lord,  I  will  follow 
thee."  When  David  heard  the  Lord  say,  "  Seek  ye  my  face,"  he  re- 
plied, "  Thy  face.  Lord,  will  I  seek."     (Ps.  xxvii.) 

Philip  acted  as  Andrew  had  done  before .;  he  endeavored  to  persuade 
his  friend  to  come  to  Jesus.  He  behaved  openly  and  frankly  to  Na- 
thanael ;  he  did  not  conceal  from  him  that  the  Lord  he  had  found  was 
called  Jesus  of  Nazareth.  Nathanael  was  prejudiced  against  Nazareth 
because  of  the  bad  character  of  its  inhabitants,  and  naturally  exclaimed, 
"  Can  any  good  thing  come  out  of  Nazareth  ?"  Philip  did  not  stop  to 
argue  with  him,  but  said,  "  Come  and  see."  He  was  full  of  hope  that 
the  same  word  which  had  such  power  with  him  would  convince  Na- 
thanael also.     Philip  sets  us  an  example  how  to  behave  to  our  rela- 


PEB.  4.]  PHILIP  LEADS  NATHANAEL  TO  CHRIST.  79 

tions  and  friends.  It  is  better  to  say,  "  Come  and  see,"  than  to  argue 
much  with  them.  Let  us  try  and  persuade  them  to  read  the  Bible 
which  has  taught  us  to  pray  to  that  God  who  has  had  mercy  on  us. 
If  we  can  only  induce  them  "  to  come  and  see, '  to  apply  to  the  Lord 
themselves,  we  may  feel  sure  that  they  will  be  brought  to  the  know- 
ledge of  the  true  Saviour. 

With  what  great  kindness  did  the  Lord  treat  Nathanael !  He  knew 
that  he  had  doubts,  and  he  removed  them.  He  did  this  in  a  very  re- 
markable way.  When  he  saw  him  coming  he  described  his  character. 
*'  Behold  an  Israehte  indeed,  in  whom  there  is  no  guile  or  deceit."  By 
saying  this,  he  showed  Nathanael  he  was  acquainted  with  his  secret 
thoughts.  He  declared  that  Nathanael  was  a  sincere  man  :  this  was 
great  praise.  Jesus  had  seen  many  hypocrites,  but  he  had  seen  few 
sincere  persons.  It  is  very  uncommon  to  be  sincere.  Most  persons 
think  they  are  sincere.  They  will  say,  "  Though  I  do  not  pretend  to 
be  religious,  yet  I  am  not  a  hypocrite — I  am  sincere."  But  these 
people  deceive  themselves.  Let  us  consider  what  it  is  to  be  sincere. 
It  is  to  be  really  anxious  to  find  out  our  sins,  and  to  forsake  them. 
The  sincere  man  says,  with  David,  "  Search  me,  0  God,  and  know 
my  heart :  try  me,  and  know  my  thoughts,  and  see  if  there  be  any 
wicked  way  in  me,  and  lead  me  in  the  way  everlasting."  Ps.  cxxxix. 
23,  24.  The  sincere  man  desires  that  every  evil  thought  may  be  taken 
away ;  he  longs  to  have  his  heart  cleansed ;  therefore  he  is  often  in 
prayer  to  God,  confessing  his  sins.  As  soon  as  he  suspects  that  any 
of  his  practices  are  wrong,  he  inquires  whether  they  really  are  sinful ; 
and  if  he  finds  they  are  contrary  to  God's  word,  he  forsakes  them, 
however  much  he  may  lose  by  giving  them  up.  Is  this  a  common 
character?  Is  this  our  character?  Do  we  thus  walk  with  God? 
Does  Jesus  say  of  you  or  me,  "  Behold  an  Israelite  indeed,  in  whom 
there  is  no  guile  ?" 

Nathanael  was  surprised  to  find  that  Jesus  knew  him,  but  he  was 
more  astonished  still  when  he  discovered  that  he  had  seen  him  under 
the  fig-tree.  No  doubt  he  had  been  confessing  his  sins  beneath  the 
shade  of  a  thick  fig-tree,  where  no  human  eye  could  see  him.  God 
had  answered  his  prayers,  by  leading  him  to  the  Saviour.  Nathanael 
could  no  longer  doubt ;  he  acknowledged  Jesus  to  be  the  Son  of  God, 
the  King  of  Israel. 

Then  Jesus  promised  that  the  day  should  come  when  he  should  see 
angels  ascending  and  descending  upon  the  Son  of  man.  To  what  day 
did  he  refer  ?  Was  it  not  to  the  day  when  he  will  come  again  in  the 
glory  of  his  Father  with  all  his  holy  angels  ?  Both  his  enemies  and  his 
friends  will  then  perceive  that  he  is  the  Son  of  God.  Every  eye  shall 
see  Him,  (Rev.  I.)  Some  shall  wail  when  they  see  Him  whom  they 
despised  and  neglected,  sitting  on  the  throne  of  judgment ;  but  some 
will  rejoice  when  they  behold  Him  to  whom  thiey  often  prayed  under 
fig-trees  or  in  closets,  sitting  on  his  throne  of  glory  amidst  ten  thou- 
sand times  ten  thousand  angels.     Are  there  any  here  who  often  pray 


80  JESUS  TURNS  WATER  INTO  WINE.  [feb.  6 

to  Christ  in  secret  ?     Is  it  not  a  comfort  to  you  to  think  that  he  sees 
you,  and  that  he  will  acknowledge  you  as  his  children  at  the  great  day  ? 

Evening  Scripture  portion.    Ps.  CXXXIX.     God's  all-seeing  eye. 


John  1\.  1-10. — Jesus  turns  water  into  wine. 

The  Lord  Jesus  began  his  ministry  by  a  miracle.  Several  of  his 
disciples  beheld  this  display  of  his  power.  It  is  probable  Nalhanael 
was  one  of  them ;  for  though  he  is  not  mentioned  in  the  list  of  the 
twelve  apostles,  it  is  generally  supposed  that  Bartholomew,  the  apos- 
tle, was  the  same  person  as  Nathanael. 

When  Jesus  had  been  three  days  in  Galilee  he  went  to  a  marriage 
feast.  It  is  plain,  therefore,  that  there  are  some  feasts  to  which  it  is 
not  sinful  to  go.  We  are  sure,  however,  that  Jesus  would  not  have 
gone  to  a  feast  where  there  was  profaneness,  drunkenness,  or  rioting ; 
nor  would  the  newly-married  have  invited  such  a  holy  guest,  if  they 
had  intended  to  give  an  unholy  feast.  Wine  was  the  common  drink 
of  the  land  of  Canaan,  and  was  not  so  strong  as  the  wine  used  in  this 
country,  which  is  mixed  with  brandy.  As  grapes  grew  in  the  fields 
of  Canaan,  wine  was  so  cheap  that  even  poor  people  could  afford  to 
drink  it.  It  is  probable  that  the  newly-married  were  poor  persons, 
because  Jesus  himself,  as  well  as  his  disciples,  was  poor,  and  he  had 
not  yet  become  celebrated  as  a  prophet.  Poverty  may  have  prevented 
them  from  providing  sufficient  wine  for  the  company.  When  the 
store  was  exhausted,  the  mother  of  Jesus  spoke  to  him  as  if  she  ex- 
pected her  son  to  provide  more  by  a  miracle  ;  she  said,  "  They  have 
no  wine."  The  Lord's  answer  may  appear  disrespectful,  but  it  was 
not  so.  In  the  Eastern  countries  "  woman"  is  as  respectful  a  title  as 
"  madam"  would  be  here ;  and  even  princesses  are  thus  addressed. 
When  Jesus  said,  "  Woman,  what  have  I  to  do  with  thee,  mine  hour 
is  not  yet  come;"  he  meant  to  show  his  mother,  that  though  he  had 
obeyed  her  commands  in  common  things,  he  could  not  be  directed  by 
her  in  his  heavenly  Father's  business.  He  had  told  her  this  when  he 
was  a  child,  and  was  found  by  her  in  the  temple.  The  Roman  Cath- 
olics, therefore,  much  mistake  when  they  entreat  Mary  to  command 
her  Son  to  bestow  blessings  on  them. 

And  do  not  we  also  mistake  when  we  venture  to  dictate  to  Jesus  ? — 
when  we  think  he  ought  to  give  us  any  blessing,  or  remove  any  afflic- 
tion ?  When  we  thus  think  in  our  hearts,  let  us  hear  Jesus  address- 
ing us  in  these  words  :  "  What  have  I  to  do  with  thee  ;  mine  hour  is 
not  yet  come."  Perhaps  He  may  intend  to  do  what  we  desire  ;  but 
we  must  not  hasten  him,  his  own  time  is  the  best. 

The  mother  of  our  Lord  still  expected  that  her  Son  would  do  some 


FEB.  5.]  JESUS  TURNS  WATER  INTO  WINE.  81 

wonderful  deed,  and  she  said  to  the  servants,  *'  Whatsoever  he  saith 
unto  you,  do  it."  This  was  a  safe  command  to  give.  We  may  say 
this  to  each  other  at  all  times.     "  Whatsoever  he  saith  unto  you, 

do  It." 

You  know  that  the  Jews  had  many  customs  about  purifying  or 
washing  themselves  :  some  of  these  customs  were  commanded  by  God, 
and  some  were  invented  by  men.  They  always  kept  large  jars  for 
water  in  their  houses.  These  jars  Jesus  desired  the  servants  to  fill ; 
they  obeyed  without  questioning,  and  even  drew  out  the  water  to  hand 
to  the  ruler  of  the  feast,  without  knowing  what  they  presented.  The 
jars  were  filled  to  the  brim,  so  that  it  was  certain  that  no  wine  could 
be  added  secretly  to  the  water. 

The  ruler  of  the  feast  was  a  man  who  had  the  management  of  it 
intrusted  to  him  by  the  bridegroom.  He  was  surprised  to  taste  such 
excellent  wine,  and  calling  the  bridegroom,  expressed  his  surprise  that 
he  should  have  kept  the  good  wine  until  the  last,  when  men  usually 
give  the  best  wine  first,  as  the  flavor  is  most  relished  at  the  beginning 
of  a  feast.  In  this  speech  the  ruler  bore  witness,  without  intending  it, 
to  the  excellence  of  Christ's  works,  and  gave  his  testimony  to  the  per- 
fection of  the  miracle. 

How  benevolent  a  miracle  this  was  !  It  showed  forth  Christ's  ten- 
der concern  for  our  comfort  even  in  the  smallest  matters ;  though  he 
would  not  turn  the  stones  into  bread  to  satisfy  his  own  hunger,  he 
turned  water  into  wine  to  supply  the  guests  at  the  marriage  feast.  But 
his  chief  purpose  in  working  this  miracle  was  to  show  forth  his  glory 
as  the  Son  of  God,  that  his  people  might  believe  in  him  to  everlasting 
life.  He  can  bestow  upon  us  that  wine  which  will  make  our  hearts 
glad  throughout  eternity.  All  who  come  to  him  will  find  reason  to 
say,  "  Thou  hast  kept  the  good  wine  until  now."  It  is  his  method  to 
keep  the  best  things  to  the  last:  but  it  is  Satan's  method  to  do  the 
reverse.  The  children  of  this  world  have  their  best  thing?,  first.  They 
find  life  grow  darker  and  darker  as  they  advance  ;  their  youthful  days 
are  their  happiest,  (they  confess  this  themselves  ;)  cares  soon  overcloud 
them,  disappointments  depress  them,  infirmities  overtake  them ;  the 
gloom  continually  increases,  till  it  ends  in  the  darkness  of  the  grave. 
Such  is  the  worldling's  portion.  Satan  gives  the  good  wine  first,  and 
then  that  which  is  worse.     What  a  miserable  portion  is  the  world  ! 

Christ  deals  just  in  a  contrary  manner  :  "  The  path  of  the  just  is  as 
the  shining  light,  which  shineth  more  and  more  unto  the  perfect  day." 
Every  truly  religious  person  finds  his  happiness  increase  with  his  age  ; 
so  that  he  would  not  be  as  he  was  once,  no,  not  for  the  sake  of  again 
possessing  youth,  and  health,  and  relations,  and  comforts,  which  he 
may  now  have  lost.  The  more  religious  he  becomes,  the  more  happy 
he  finds  himself.  Even  upon  earth  he  begins  to  say,  "  Thou  hast  kept 
the  good  wine  until  now."'  What  then  will  he  say  in  heaven,  when  he 
drinks  of  the  fruit  of  the  vine  with  his  Saviour ;  that  is,  when  he  par- 
takes of  the  sweetness  of  redeeming  love  in  all  its  perfection  !     This 

11 

■      ©:: 


82  CHRIST  PURIFIES  THE  TEMPLE.  [feB.  6. 

happiness  is  offered  to  us.     Shall  we  reject  it,  and  prefer  looking  fox 
our  happiness  from  a  world  which  is  withering  in  our  grasp  ? 

Evening  Scripture  portion.     Prov.  IV.     The  path  of  the  just* 


John  II.  11-17. — Christ  purifies  the  temple. 

After  working  his  first  miracle,  the  Lord  Jesus  went  to  Capernaum, 
a  city  in  Gahlee,  but  he  did  not  take  up  his  abode  there  at  present. 
Highly  favored  city,  to  be  so  early  and  so  often  visited  by  the  Son  of 
God  !  Truly  she  was  exalted  unto  heaven,  so  great  were  her  privi- 
leges. Do  not  we  also  enjoy  very  great  privileges — we,  who  hold  the 
word  of  God  in  our  hands  ?  May  we  profit  more  from  our  privileges 
than  Capernaum  did  from  hers  ! 

Shortly  after  visiting  this  city,  the  Lord  travelled  up  to  Jerusalem, 
to  keep  the  passover.  In  the  gospel  of  St.  John,  all  the  passovers  from 
this  time  till  the  Lord's  death  are  recorded.  It  is  by  counting  them, 
that  it  has  been  discovered  how  long  Jesus  exercised  his  ministry,  and 
at  what  age  he  died.  He  became  a  minister  at  thirty,  his  ministry 
lasted  three  years  and  a  half;  and  he  died  at  the  age  of  thirty-three 
years  and  a  half. 

When  he  was  at  Jerusalem  at  the  passover,  he  made  a  public  dis- 
play of  his  power  and  holiness.  The  courts  of  the  temple  (not  the  very 
temple  itself)  were  crowded  by  those  who  brought  beasts  and  birds  for 
sacrifices,  and  also  by  those  who  changed  Roman  money  for  Jewish 
coins,  to  be  cast  into  the  treasury.  No  doubt  these  traders  in  animals 
and  money  excused  themselves  for  making  God's  house  a  place  of 
trade  by  the  thought  of  the  holy  use  for  which  the  animals  and  money 
were  designed.  But  this  excuse  was  not  sufiicient  in  God's  sight. 
His  temple  was  called  a  house  oi prayer,  and  it  was  made  into  a  house 
of  merchandise.  He  was  displeased  by  the  disturbance  given  to  his 
worship,  and  by  the  disrespect  shown  to  himself.  And  may  there  not 
be  customs  common  among  Christians  which  are  displeasing  to  God  ? 
We  may  have  excuses  ready  to  offer  for  our  conduct ;  but  are  they 
such  as  will  be  received  at  the  day  of  judgment  ? 

It  was  wonderful  that  the  people  selling  animals  and  changing  mon- 
ey submitted  to  the  authority  of  a  poor  and  almost  unknown  man,  arm- 
ed only  with  a  whip,  and  unsupported  by  the  rulers.  But  such  divine 
power  accompanied  his  words  and  his  actions,  and  such  terror  from  the 
Lord  spread  among  the  multitude,  that  the  traders  fled  before  him.  At 
the  same  time,  Jesus  openly  declared  that  he  was  the  Son  of  God,  for 
he  called  the  temple  his  "  Father^ s  house."  The  disciples  were  much 
struck  by  their  Lord's  conduct ;  they  were  no  doubt  astonished  to  see 
one  usually  so  meek  and  gentle,  acting  with  so  much  boldness  and 


FEB.  7.]  CHRIST  SPEAKS  OF  THE  TEMPLE  OF  WIS  BODY.  83 

courage.  Then  they  remembered,  a  sentence  in  the  Psalms,  descri- 
bing the  character  of  the  expected  Messiah  :  "  The  zeal  of  thine  house 
hath  eaten  me  up."  (Ps.  Ixix.  9.)  What  is  the  meaning  of  this  verse  ? 
Zeal  signifies  an  ardent  desire.  Jesus  was  full  of  zeal,  but  on  what 
account  ?  For  God's  house.  By  "  house"  we  understand  not  only  the 
temple,  but  God's  service,  his  people,  his  commandments,  and  all  that 
belongs  to  him.  A  zeal  for  God's  house  means  an  ardent  desire  for 
his  glory.  Jesus  had  so  strong  a  zeal  that  it  ate  him  up,  or  consumed 
him.  It  is  common  to  say,  "  Such  a  one  is  swallowed  up  of  grief." 
It  might  be  said  of  Jesus  that  he  was  swallowed  up  with  a  desire  for 
God's  honor.     This  was  his  chief  desire,  his  ruling  passion. 

How  different  from  this  zeal  is  the  desire  that  fills  us  by  nature. 
By  nature,  we  are  eaten  up  with  a  zeal,  not  for  God's  house,  but  for 
our  own  pleasure,  and  honor,  and  interest.  This  is  the  reason  that  we 
take  up  so  warmly  any  insult  offered  to  ourselves,  but  are  so  indiffer- 
ent respecting  insults  offered  to  God.  If  any  person  reproach  us,  or 
injure  us,  we  turn  in  our  minds  how  we  can  prevent  his  continuing  to 
annoy  us.  We  are  uneasy  and  restless  till  we  can  defend  ourselves. 
But  how  do  we  feel  when  we  hear  of  God's  commands  being  broken  ? 
Are  we  anxious  to  find  out  some  way  of  stopping  the  evil  ?  Do  we 
feel  as  David  did,  when  he  said,  "  My  zeal  hath  consumed  me,  because 
mine  enemies  keep  not  thy  law  ;"  or  when  he  said,  *'  Rivers  of  waters 
run  down  mine  eyes,  because  they  keep  not  thy  law  ?"  O  that  such 
a  spirit  dwelt  in  us  !  If  we  love  God,  we  do  feel  something  of  this 
grief  already.  There  are  some  among  our  magistrates  and  rulers  who 
openly  speak  for  God,  and  are  ready  to  bear  scorn  and  hatred  for  His 
sake ;  for  all  must  be  prepared  for  such  treatment  who  endeavor  to 
prevent  the  commission  of  sin.  Faithful  ministers,  who  oppose  plays, 
fairs,  and  wakes,  and  other  popular  amusements,  and  who  speak  in  the 
pulpit  against  sabbath-breaking,  intemperance,  and  all  ungodliness,  are 
generally  hated  on  that  account.  Even  Jesus  was  hated,  because  he 
testified  of  the  world  that  its  works  were  evil.  The  reproaches  of  those 
that  reproached  God  fell  upon  him.  (Ps.  Ixix.  9.)  May  we  hate  evil 
as  he  did,  though  men  should  hate  us  also.  If  we  sincerely  hate  sin, 
we  shall  hate  it  most  in  our  own  hearts,  and  ask  God  to  cleanse  them, 
and  to  render  us  vessels  meet  for  the  Master's  use. 

Evening  Scripture  portion.    Ps.  LXIX.    Zeal  for  God's  house. 


John  II.  18  to  end.     Christ  speaks  of  the  temple  of  his  body. 

How  could  the  Jews  desire  a  sign  of  Christ's  right  to  clear  the  tem- 
ple of  the  traders  ?  What  could  h^ve  enabled  him  to  send  out  these 
profane  men  but  the  power  of  God  ?     Was  not  that  a  sign  of  his  au- 


84  CHRIST  SPEAKS  OF  THE  TEMPLE  OF  HIS  BODY.  [fEB.  7 

tliority  ?  Yet  still  the  Jews,  or  the  chief  men  of  Jerusalem,  desired  a 
sign ;  but  Christ  refused  to  give  them  any,  except  that  great  sign  of  his 
own  resurrection  from  the  dead.  This  is  God's  constant  way  of  deal- 
ing :  he  gives  no  sign  to  those  who  wish  not  to  believe  in  him,  and  who 
only  ask  for  a  sign  as  an  excuse  for  their  unbelief. 

What  a  remarkable  name  Jesus  gave  to  his  body  ! — He  called  it  a 
temple.  What  is  a  temple  ? — the  habitation  of  God.  Christ's  body 
was  indeed  a  temple,  for  the  Godhead  dwelt  in  him.  It  is  true,  all  real 
Christians  form  one  great  temple  ;  for  St.  Paul  says  to  them,  "  Ye  are 
the  temple  of  the  living  God ;  as  God  hath  said,  I  will  dwell  in  them, 
and  walk  in  them."  (2  Cor.  vi.  16.)  But  Christ  was  a  temple  in  a 
still  higher  sense,  for  he  and  his  Father  were  one. 

When  he  said,  *'  Destroy  this  temple,  and  in  three  days  I  will  raise 
it  up,"  neither  his  friends  nor  his  enemies  understood  him.  Yet  these 
words  were  not  forgotten  ;  they  were  brought  forward  against  him  by 
his  enemies  when  he  was  judged,  and  they  were  remembered  by  his 
friends  after  his  rising  again.  No  doubt  there  are  many  things  in 
scripture  which  we  do  not  yet  imderstand.  Let  us  look  to  Christ  to 
teach  us  what  we  find  to  be  dark  and  difficult.  In  the  day  of  sorrow 
God  often  reveals  the  secret  meaning  of  his  words  to  his  children. 
Some  texts,  in  which  we  now  see  little  beauty,  may  be  our  rod  and 
staff  when  passing  through  the  valley  of  the  shadow  of  death. 

There  were  some  persons  at  Jerusalem,  who,  seeing  the  miracles 
that  Jesus  did,  felt  convinced  that  he  was  a  true  prophet,  but  they  did 
not  love  him,  nor  desire  his  love.  Now  observe  how  Jesus  behaved 
towards  these  persons.  "  He  did  not  commit  himself  unto  them ;" 
(ver.  24  ;)  that  is,  he  did  not  place  any  confidence  in  them,  but  was  on 
his  guard  when  before  them  ;  he  did  not  open  to  them  his  secrets,  and 
tell  them  all  the  things  that  the  Father  had  told  him,  as  he  did  to  his 
beloved  disciples.  (John  xv.  15.)  He  treated  his  true  disciples  as 
"  friends ;"  but  these  persons  he  knew  still  to  be  his  enemies,  for  their 
hearts  were  not  made  new,  and  the  natural  heart  of  man  is  enmity 
against  God.     (Rom.  viii.  7.) 

It  is  a  solemn  thought  that  Jesus  knows  the  hearts  of  all  men.  Men 
often  deceive  each  other  by  false  professions  of  piety,  but  they  never 
can  deceive  him ;  he  knows  what  is  in  them.  It  is  said  in  the  book 
of  Revelation,  that  his  eyes  are  like  a  flame  of  fire.  When  he  writes 
to  the  Seven  Churches  by  the  hand  of  his  disciple  John,  (Rev.  ii.  iii.,) 
he  begins  each  letter  with  these  words,  "  I  know  thy  works."  There 
is  a  beautiful  history  contained  in  a  tract  called  Jejana,'in  which  we 
are  told  of  a  little  Hottentot  maid,  who,  entering  a  church  for  the  first 
time,  heard  the  minister  preach  from  these  words,  "I  know  thy  works." 
In  her  ignorance,  she  thought  the  preacher  himself  was  God,  and  tried 
to  hide  herself  from  his  sight  behind  a  piHar  in  the  aisle  where  she 
was  standing ;  for  all  the  lies  she  had  uttered  and  the  thefts  she  had 
committed,  rushed  to  her  remembrance  as  the  sentence  was  uttered, 
"  I  know  thy  works."     But  how  light  was  the  guilt  of  this  heathcK 


FEB.  8.]  CHRIST'S  CONVERSATION  WITH  NICODEMUS.  8ft 

child,  compared  to  that  of  a  well-instructed  person  who  is  yet  uncon- 
verted !  It  is  not  only  for  having  committed  such  sins  as  she  had 
committed,  that  persons  in  a  Christian  land  will  be  condemned  at  last, 
but  for  having  refused  to  believ-e  in  the  Son  of  God,  with  the  heart. 
Christ  knows  the  heart  of  every  one  of  us  ;  he  knows  what  is  in  us  ; 
ke  knows  whether  we  truly  love  him  or  not.  If  we  do  not  love  him, 
we  do  not  believe  in  him  in  the  right  manner^  and  our  faith  can  only 
be  a  dead  faith,  and  such  as  will  not  save  us. 

Let  each  of  us  ask  himself,  *'  Do  I  so  believe  in  Christ,  that  he 
might  commit  himself  unto  me,  that  he  might  consider  me  as  a  friend 
if  he  were  upon  earth  ?"  Can  we  say  like  the  apostle  Peter,  "  Lord, 
thou  knowest  all  things  ;  thou  knowest  that  I  love  thee  ?" 

Evening  Scripture  portion.     Rev.  II.  1-17.     Christ  knows  our  works. 


John  IIL  1-8. — Chrisfs  conversation  with  Nicodemus, 

What  can  be  so  interesting  as  to  hear  how  the  Saviour  instructed  a 
person  who  desired  to  know  the  way  of  salvation  !  What  a  privilege 
Nicodemus  enjoyed  when  he  talked  alone  with  the  Son  of  God  ! 
What  a  privilege  we  enjoy  when  we  read  the  account  of  this  conver- 
sation ! 

Jesus  could  suit  his  conversation  exactly  to  the  case  of  Nicodemus, 
for  he  knew  the  state  of  his  heart,  and  could  tell  with  certainty  what 
it  would  be  the  most  profitable  to  say. 

Nicodemus  was  a  Pharisee  ;  one  of  that  sect  who  placed  their  trust 
in  the  outward  observance  of  the  law,  and  who  neglected  to  purify  the 
heart.  He  was  a  chief  person,  a  ruler  and  teacher.  It  was  not  sur- 
prising, therefore,  that  he  was  ashamed  to  come  to  Jesus  openly.  He 
came  by  night  for /ear  of  the  Jews,  as  we  are  afterwards  told  in  John 
xix.  39.  Jesus  did  not  refuse  to  receive  him  on  that  account,  so  com- 
passionate is  he  to  the  infirmities  of  men ;  but  if  Nicodemus  had  not 
conquered  this  base  fear  of  man,  he  could  not  have  become  the  disci- 
ple of  Him  who  has  said,  "  Whosoever  shall  deny  me  before  men, 
him  will  I  also  deny  before  my  Father  which  is  in  heaven,"  (Matt.  x. 
33.)  Nicodemus  afterwards  grew  so  bold,  that  when  the  name  of  Je- 
sus was  held  in  the  greatest  contempt  he  came  forward  with  Joseph  of 
Arimathea,  and  begged  his  body,  that  he  might  give  it  an  honorable 
burial.  But  at  the  time  we  are  reading  of,  he  was  still  unconverted, 
and  ignorant  of  his  need  of  conversion  ;  he  was,  however,  desirous  of 
instruction,  and  did  not  shrink  from  a  private  interview  with  the  Lord. 
He  came  to  the  light,  even  the  light  of  the  world,  the  Son  of  God. 

He  began  the  conversation  by  telling  the  Lord  that  he  believed  he 
was  a  teacher  come  from  God,  because  of  the  miracles  he  did  ;  but  it 


86  CHRIST'S  CONVERSATION  WITH  NICODEMUS  [feE.  8. 

does  not  seem  that  he  knew  him  to  be  the  Lord  of  glory.  Jesus  im- 
mediately spoke  to  him  of  the  concerns  of  his  soul.  The  words 
"  Verily,  verily,"  show  that  the  truth  he  was  going  to  disclose  was  very 
important :  "  Except  a  man  be  born  again  he  cannot  see  the  kingdom 
of  God."  How  necessary  it  is  for  us  well  to  consider  the  meaning  of 
this  declaration  !  Do  we  desire  to  see  the  kingdom  of  God  ?  We 
must  then  desire  to  be  born  again. 

What  is  it  to  be  born  again  ?  Nicodemus  did  not  understand  the 
expression  ;  he  thought  it  related  to  the  body,  but  it  related  to  the  soul. 
Our  souls  must  be  born  again ;  that  is,  they  must  undergo  a  great 
change.  As,  when  an  infant  is  born,  it  undergoes  a  change,  enters  into 
a  new  world,  has  new  desires,  and  joys,  and  sorrows  ;  so  when  our 
hearts  are  born  again,  they  have  new  desires,  and  joys,  and  sorrows. 
This  doctrine  has  offended  many  persons,  who,  knowing  that  they  them- 
selves were  not  born  again  in  this  manner,  have  attempted  to  deny  the 
true  meaning  of  the  words.  Some  have  declared  that  all  who  have 
been  baptized  are  born  again  ;  but  this  cannot  be  true,  for  we  read  in 
Acts  viii.,  of  a  man  called  Simon,  who  was  baptized  by  the  apostles, 
but  who  yet  was  not  born  again  ;  for  Peter  said  to  him,  "  Thou  hast 
neither  part  nor  lot  in  this  matter ;  thy  heart  is  not  right  in  the  sight  of 
God." 

Water  is  the  sign  of  the  cleansing  effects  of  the  Spirit.  God  has 
appointed  the  use  of  water  in  baptism,  to  remind  us  of  the  neces- 
sity of  being  purified  by  his  Spirit.  No  man  can  bestow  saving  grace 
upon  another ;  it  is  the  work  of  God  alone  ;  the  apostles  could  not 
change  the  hearts  of  men  ;  Peter  could  not  change  the  heart  of  the 
wicked  Simon,  to  whom  we  have  just  referred. 

"  That  which  is  born  of  the  flesh  is  flesh  ;  and  that  which  is  born  of 
the  Spirit  is  spirit."  What  is  meant  by  the  term  "  flesh  ?"  Does  it 
mean  the  body  ?  It  means  not  only  the  body,  but  also  the  soul. 
The  soul  as  well  as  the  body  is  called  "  flesh,"  in  Scripture,  because 
the  unconverted  soul  loves  jleshly  things  ;  it  only  delights  in  the 
earth — all  its  desires  are  after  the  things  of  the  world,  its'  pleasures, 
profits,  and  honors.  But  when  the  Spirit  changes  a  man's  fleshly 
heart,  then  he  has  a  spiritual  nature  ;  then  he  has  desires  after  spiritual 
things,  after  holiness  and  heaven.  By  this  sign  we  must  examine  our- 
selves. Do  we  love  the  things  of  earth  most,  or  the  things  of  the 
Spirit  ?  For  it  is  declared  in  Rom.  viii.  5,  "  They  that  are  after  the 
flesh,  do  mind  the  things  of  the  flesh  ;  but  they  that  are  after  the 
Spirit,  the  things  of  the  Spirit." 

But  perhaps  you  may  ask,  "  How  is  this  change  effected  ?"  How 
does  the  Holy  Spirit  enter  into  the  soul  ?  Can  a  person  see  him  enter 
in  1  No  ;  the  change  is  wrought  silently  and  secretly  ;  for  this  reason 
the  Spirit  is  compared  to  the  wind  which  bloweth  where  it  listeth ; 
that  is,  which  seems  to  blow  where  it  likes,  for  man  cannot  control  it 
or  even  tell  whence  it  comes.  Thus,  God  sends  his  Spirit  where  He 
will,  and  we  cannot  tell  how  this  holy  Spirit  changes  the  wicked  heart 


FEB.  9. J  CHRIST'S  CONVERSATION  WITH  NICODEMUS.  87 

of  man.  We  cannot  see  the  wind,  or  understand  its  course  ;  yet  we 
perceive  the  effects  of  the  wind  ;  we  can  also  behold  the  effects  of  the 
Spirit.  Is  it  our  great  happiness  io  feel  these  effects  in  our  own  soul  ? 
Those  who  have  felt  the  refreshing  breeze  spring  up  in  the  evening  of 
a  sultry  day,  need  no  argument  to  convince  them  that  the  wind  blows. 
How  refreshing  to  the  soul  are  the  effects  of  the  new  birth  !  Before 
a  soul  is  born  again,  it  pants  for  happiness,  but  pants  in  vain ;  but 
when  it  knows  that  its  sins  are  blotted  out  by  the  Saviour's  blood,  then 
it  feels  satisfied,  and  like  a  long-lost 'child  just  restored  to  a  parent's 
arms,  cries  out,  '*  Abba,  Father." 

Evening  Scripture  portion.    Rom.  VIII.  1-17.     The  earthly  and  the  spiritual  mind. 


John  III.  9-21. — TTie  conversation  concluded, 

NicoDEMTJS  was  very  ignorant  of  the  meaning  of  the  Scripturos ,  he 
knew  the  words  familiarly,  but  not  the  things  spoken  of.  He  had  no 
idea  that  a  change  of  heart  was  necessary.  He  ought  to  have  known 
it,  because  he  had  often  read  the  words  of  the  prophet  Ezekiel,  "  A 
new  heart  also  will  I  give  you,  and  a  new  spirit  will  I  put  within  you  ; 
and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and  I  will  give 
you  a  heart  of  flesh,"  (that  is,  a  soft,  tender,  feeling  heart,)  Ezek.  xxxvi. 
26.  Now  this  promise  of  a  new  heart,  refers  to  the  blessing  of  the 
new  birth. 

Nicodemus  was  a  master,  or  a  teacher  in  I'srael,  yet  he  knew  not 
these  things.  Are  there  not  many  things  which  we  ought  to  know, 
and  which  yet  we  know  not  ?  We  ought  to  seek  to  know  the  meaning 
of  the  Scriptures,  inquiring  of  our  minister  or  pious  friends,  reading 
books  they  recommend,  and,  above  all,  comparing  one  part  with  an- 
other, while  we  entreat  the  Lord  to  open  the  eyes  of  our  understand- 
ings, to  behold  the  wondrous  things  in  his  law. 

Jesus  did  not  explain  the  new  birth  to  Nicodemus  ;  it  could  not  be 
explained — it  must  be  experienced  to  be  understood  ;  but  he  told  him 
that  he  ought  to  believe  in  it ;  for  he  said,  "  We  speak  that  we  do 
know."  By  "  we,"  He  meant  himself  and  the  prophets,  who  all  spoke 
of  this  new  birth.  How  wrong  it  is  in  men  not  to  beheve  heavenly 
messengers,  especially  the  Son  of  God  !  "  Ye  receive  not  our  witness." 
May  it  never  be  said  of  us,  that  we  do  not  receive  the  witness  of  the 
Lord  and  his  apostles  !  Nicodemus,  however,  was  willing  to  be  in- 
structed, so  Jesus  continued  to  teach  him,  in  spite  of  his  ignorance  and 
unbehef,  for  He  is  a  patient  teacher  ;  he  will  instruct  the  foolish  and 
the  slow  of  heart,  if  they  will  but  listen  to  his  words. 

He  began  next  to  unfold  the  wonders  of  redeeming  love.  Nicode- 
mus had  often  heard  of  the  serpent  of  brass  that  Moses  lifted  up  on  a 


88  JOHN'S  TESTIMONY  TO  CHRIST  AT  ENON.  [feb.  10 

pole  in  the  wilderness,  in  order  that  the  Israelites  that  had  been  bitten 
by  fiery  serpents,  might  look,  and  live.  This  brazen  serpent  he  de- 
clared to  be  a  type  of  himself.  He  then  spoke  to  Nicodemus  of  his 
Father's  love  to  man.  O  that  these  words  might  sink  deep  into  ow 
hearts.  "  God  so  loved  the  world,  that  he  gave  his  only-begotten  Son, 
that  whosoever  beheveth  in  him  should  not  perish  but  have  everlasting 
life."  What  a  gracious  declaration  !  What  a  free  salvation  !  "  Who- 
soever^  No  sinner  is  shut  out,  however  horrible  his  sins  ;  everj/  one 
who  believes  shall  receive  pardon  and  everlasting  life.  What  can  be 
the  reason  that  all  men  do  not  believe  ?  This  is  the  reason,  "  They 
love  darkness,"  and  why  ?  "  Because  their  deeds  are  evil."  Every 
sinner's  conscience  bears  witness  to  this  truth.  There  are  many  who 
say  they  desire  to  be  religious,  who  profess  to  lament  that  they  cannot 
pray — that  they  cannot  love  God.  Were  they  sincere  in  what  they 
said,  they  would  use  the  means  of  becoming  religious  ;  they  would 
try  to  pray  ;  they  would  read  God's  word,  and  seek  the  company  of 
religious  people.  If  one  of  you  were  to  lose  your  precious  sight, 
through  an  accident,  you  would  not  be  satisfied  by  saying,  "  I  wish  my 
eyesight  were  restored  ;  but  I  have  no  skill  to  restore  it  myself,  and  I 
cannot  find  my  way  to  an  oculist ;  I  must  therefore  remain  as  I  am.'* 
O  no  ;  you  would  prevail  on  some  person  to  lead  you  to  one  who  had 
already  cured  bhnd  people,  and  then  you  would  follow  his  directions, 
however  irksome  they  might  be. 

Now  if  you  desired  to  become  truly  religious,  you  would  act  in  the 
same  manner — you  would  use  the  means  of  grace — you  would  ask 
your  pious  friends  to  help  you  to  find  the  way  of  life,  and  you  would 
cry  earnestly  to  God.  What  excuse  shall  we  give  to  God  at  the  last 
day,  if  we  refuse  to  come  to  the  light  ?  Great  will  be  our  condemna- 
tion. Has  God  given  us  his  only  Son,  and  shall  we  refuse  to  come  to 
him  ?  Shall  we  remain  unconcerned  about  him,  and  occupied  with 
worldly  trifles  and  cares,  and  then  think  to  escape  the  just  judgment 
of  God  ?  Whatever  excuses  we  may  make  to  ourselves  now  for  such 
conduct,  they  will  not  be  accepted  at  the  day  of  account.  The  sin 
and  folly  of  neglecting  the  way  of  salvation  will  then  be  openly  seen, 
and  all  those  who  are  condemned  will  have  nothing  to  say  in  their  own 
defence. 

Evening  Scripture  portion.    Numbers  XXII.  1-9.     The  brazen  serpent. 


John  III.  22  to  the  end. — JohvUs  testimony  to  Christ  at  Enon, 

How  little  did  the  Jews  understand  the  character  of  John  the  Bap- 
tist !  Some  of  them  thought  that  he  would  be  jealous  of  the  Lord 
Jesus.     How  was  that  possible,  when  he  came  into  the  world  to  bear 


FEB.  10.]  JOHN'S  TESTIMONY  TO  CHRIST  AT  ENON.  89 

witness  to  Him,  and  to  persuade  men  to  believe  in  Him  ?  Some  peo- 
ple came  to  John,  complaining  that  Jesus  baptized,  and  that  all  men 
came  to  him.  John  earnestly  desired  that  all  men  should  come  to 
Christ ;  not  come  to  him  only  to  be  baptized  with  water,  but  to  be 
washed  from  their  sins,  and  baptized  with  the  Holy  Ghost. 

John's  answer  shows  in  the  most  beautiful  manner  the  humility  of 
his  heart  and  the  sincerity  of  his  love  to  Christ.  Though  he  had  been 
much  admired  as  a  preacher,  he  was  not  lifted  up  with  pride.  He 
knew  and  declared  that  "  a  man  can  receive  nothing,  unless  it  be  given 
him  from  above."  O  that  we  could  always  keep  this  truth  in  our 
minds  !  Then  we  should  perceive  the  folli/  of  pride,  as  well  as  its 
wretchedness.  What  have  we  that  we  have  not  received  ?  Yet  how 
apt  we  are  to  be  puffed  up,  as  though  we  had  not  received,  and  even 
to  boast  to  others  of  our  abihties,  our  possessions,  our  connections  ;  of 
our  numerous  friends,  and  amiable  qualities  !  We  ought  only  to  feel 
thankful  to  God  for  his  gifts,  and  to  humble  ourselves  in  his  sight,  be- 
cause we  are  unworthy  of  his  notice  ;  this  is  what  the  angels  do  who 
excel  in  strength,  in  wisdom,  and  in  beauty.  How  awful  it  is  when 
we  feel  proud  of  God's  spiritual  blessings  !  If  he  has  put  grace  in 
our  hearts,  or  enabled  us  to  convert  others,  how  unspeakably  thankful 
we  should  be  !  To  be  proud  of  such  mercies  is,  indeed,  the  blackest 
ingratitude. 

John  the  Baptist  was  full  of  love  to  the  Saviour ;  he  compared  him 
to  a  bridegroom,  and  himself  to  the  bridegroom's  friend.  The  bride 
is  the  church,  Christ's  believing  people.  It  was  John's  desire  to  lead 
all  men  to  love  Christ.  He  had  succeeded  in  persuading  some  to  love 
him,  and  now  he  knew  that  Jesus  was  rejoicing  over  these  believers. 
To  hear  the  bridegroom's  voice  was  his  chief  joy ;  he  delighted  in 
praising  the  bridegroom  !  he  called  himself  earthly,  but  he  declared 
Jesus  to  be  heavenly,  for  he  came  from  above.  He  himself  had  only 
received  a  measure  of  the  Spirit ;  but  Jesus  had  received  the  Spirit 
without  measure,  that  is,  in  an  infinite  degree. 

He  then  described  the  exceeding  happiness  of  believers  in  Christ, 
and  the  miserable  condition  of  unbelievers.  These  are  John's  words  : 
"  He  that  belie veth  on  the  Son  hath  everlasting  life,  and  he  that  be- 
lieveth  not  shall  not  see  life,  but  the  wrath  of  God  abideth  on  him." 
It  is  not  said,  that  he  that  believeth  shall  have  everlasting  life,  but  that 
he  hath  even  now  everlasting  life.  It  is  not  said  that  he  that  believeth 
not,  shall  taste  the  wrath  of  God,  but  that  now  the  wrath  of  God  abideth 
on  him.  Every  person  is  at  this  moment  in  one  of  these  conditions  ; 
he  either  has  everlasting  life,  or  he  is  under  the  wrath  of  God.  How 
ve?'y  happy,  or  how  very  miserable  every  creature  ought  to  be  !  Ought 
not  that  person  to  be  miserable,  who  knows  that  at  any  moment  he  may 
be  snatched  away  from  the  scene  of  his  enjoyments  ?  If  we  were  to 
see  a  man  living  in  splendor,  in  a  magnificent  house,  surrounded  by 
luxuries,  and  were  told  that  he  had  immense  debts,  and  that  numerous 
creditors  might  at  any  moment  thrust  him  into  prison,  should  we  count 

12 


90  JOHN'S  IMPRISONMENT.  [fEB.  11 

him  happy  ?  He  could  not  be  happy,  if  he  reflected  upon  lis  circum- 
stances. Perhaps  he  would  not  reflect ;  perhaps  he  would  run  from 
one  diversion  to  another,  and  thus  endeavor  to  keep  up  his  spirits. 
Now  all  unbelievers  owe  an  immense  debt  to  the  justice  of  God,  and 
they  are  in  danger  at  any  moment  of  being  thrust  into  prison,  even  that 
prison  of  hell  whence  none  ever  escape.  They  would  not  enjoy  a 
moment's  peace  if  they  reflected  on  their  condition. 

How  diflerent  is  the  state  of  the  believer !  If  you  were  to  see  a 
poor  man,  coarsely  clothed  and  scantily  fed,  and  if  you  were  to  be 
assured  he  was  the  heir  of  a  large  estate,  you  would  expect  him  to 
bear  his  present  hardships  without  murmuring.  If  we  believe  in  the 
Son  of  God,  we  are  the  heirs  of  God ;  we  were  his  debtors,  but  Christ 
paid  our  debt  by  his  blood,  and  when  we  beheved,  we  were  free  from 
it ;  and  not  only  so,  but  we  were  made  the  heirs  of  a  heavenly  king- 
dom. Ought  we  not  to  rejoice  exceedingly,  and  to  reckon  nothing  of 
our  present  losses  and  disappointments,  because  of  the  great  inherit 
ance  promised  to  us  ? 

Evening  Scripture  portion. 
Ps.  LXXIII.     The  wicked  and  the  righteous. 


Luke  III.  19,  20. — JohrCs  imprisonment. 

The  beautiful  discourse  that  we  lately  read  was  the  last  discourse 
of  John  the  Baptist  that  we  find  in  the  Scriptures.  Soon  after  deliv^ 
ering  it,  he  was  cast  into  prison.  It  was  Herod  who  imprisoned  him. 
This  Herod  was  the  son  of  that  Herod  who  slew  the  babes  of  Beth- 
lehem, and  he  resembled  his  father  in  wickedness.  As  he  was  the 
governor  of  a  fourth  part  of  the  land  of  Canaan,  he  is  called  a  tetrarch, 
(which  means  the  governor  of  the  fourth  part  of  a  kingdom.)  The 
Romans  had  made  him  governor  of  Judea.  He  had  heard  John 
preach.  We  are  not  informed  whether  he  had  gone  into  the  wilder- 
ness to  hear  him,  or  whether  he  had  sent  for  John  into  his  palace  ;  but 
we  are  told  what  effect  John's  preaching  produced  upon  him.  If  we 
refer  to  St.  Mark's  gospel,  we  shall  find  an  account  of  the  sort  of  im- 
pression it  made  upon  him.  (Mark  vi.  20.)  "  Herod  feared  John, 
knowing  that  he  was  a  just  man  and  a  holy."  Herod  had  a  reverence 
for  the  character  of  John ;  though  a  wicked  man,  he  respected  John. 
This  aff'ords  us  a  lesson.  Perhaps  we  feel  a  respect  for  some  holy 
men,  yet  this  is  not  a  proof  that  we  are  holy  ourselves. 

Herod  did  more  than  this  :  "  He  observed  John."  He  took  notice 
of  what  he  said ;  he  remembered  it.  Unconverted  persons  are  often 
struck  with  the  sermons  they  hear.  But  Herod  did  more  still :  "  He 
did  many  things  "     He  reformed  many  parts  of  his  conduct.     Perhaps 


FEB.  11.]  JOHN'S  IMPRISONMENT.  91 

he  showed  more  kindness  to  the  poor,  more  attention  to  pubHc  wor- 
ship, or  more  justice  to  his  subjects.  We  are  not  informed  what  were 
the  things  which  he  altered  ;  but  we  know  that  he  altered  not  a  few^ 
but  many  things.  Have  we  altered  many  things  in  our  conduct,  since 
we  heard  the  gospel  ?  It  is  well  if  we  have  :  it  is  well  if  we  read  the 
Bible  more  ;  if  we  give  away  more  ;  if  we  have  left  off  openly  break- 
ing the  Sabbath  ;  or  using  profane  language  ;  or  partaking  of  worldly 
amusements  ;  but  none  of  these  things  prove  that  we  are  converted. 

But  Herod  did  more  still ;  *'  Herod  heard  John  gladly."  He  took 
delight  in  his  instructions.  Was  not  that  a  good  sign  1  '  It  is  a  good 
sign  if  we  take  pleasure  in  listening  to  a  faithful  preacher,  or  to  a  pious 
friend,  or  in  reading  good  books ;  but  it  is  possible  to  do  so,  and  yet 
to  love  sin ;  for  though  Herod  heard  sermons  gladly,  when  John  told 
him  that  it  was  not  lawful  for  him  to  have  his  brother's  wife,  he  was 
angry.  Herod  had  committed  a  great  crime  :  he  had  divorced  his  own 
wife,  that  he  might  marry  Herodias,  his  brother  Philip's  wife ;  he 
could  not  bear  to  part  from  her.  This  was  the  sin  he  would  not 
give  up. 

What  a  faithful  preacher  John  was  !  though  he  knew  that  Herod 
had  power  to  kill  him,  he  feared  not  to  tell  him  the  truth.  How  diffi- 
cult it  is  to  act  like  John  !  A  minister  knows  that  he  shall  give  offence 
to  sinners,  if  he  speaks  to  them  plainly  of  their  sins.  As  long  as  he 
speaks  in  general  terms,  he  does  not  offend  them ;  but  as  soon  as  he 
points  out  the  peculiar  sins  of  each  class  of  persons,  then  he  makes 
them  enemies.  When  he  reproves  tradesmen  for  selling  on  the  Sab- 
bath, young  people  for  frequenting  places  of  worldly  amusement,  the 
poor  for  committing  secret  acts  of  dishonesty,  the  rich  for  living  in 
pride  and  luxury,  then  he  is  hated  for  his  interference.  But  bow 
wicked  it  is  to  be  angry  with  a  faithful  minister  for  pointing  out  our 
sins  !  If  we  do  not  turn  from  our  favorite  sins  we  shall  perish.  Herod 
would  not  pluck  out  his  right  eye,  which  was  Herodias  ;  he  would  not 
go  with  one  eye  to  heaven,  he  preferred  going  with  two  to  hell ;  he 
preferred  his  pleasure  upon  earth  to  everlasting  joy. 

See  how  one  sin  leads  to  another.  Herod  added  this  above  all,  that 
he  shut  up  John  in  prison.  Great  as  was  the  crime  of  marrying  his 
brother's  wife,  the  sin  of  shutting  up  John  in  prison  was  greater  in 
God's  eyes.  And  why  was  it  greater?  Because  it  was  an  insult 
committed  directly  against  God ;  for  God  considers  his  children  as 
himself.  Whoever  injures  one  of  them,  injures  Him  ;  for  they  are  as 
dear  to  him  as  the  apple  of  his  eye.  Besides,  by  shutting  up  John  in 
prison,  Herod  hindered  the  preaching  of  the  gospel ;  and  thus  he  mur- 
dered men's  souls.  It  is  a  dreadful  sin  to  hinder  the  spread  of  the 
gospel.  How  much  those  will  have  to  answer  for,  who  have  discour- 
aged persons  from  hearing  the  gospel ! 

Herodias  was  more  bitter  against  John  than  Herod  himself,  and 
would  gladly  have  prevailed  upon  the  monarch  to  kill  him.  But  there 
were  two  reasons  which  prevented  his  committing  this  crime  ;  the  fear 


92  CHRIST'S  CONVERSATION  WITH  [feb.  12 

of  man,  and  his  own  conscience.  We  find  in  St.  Matthew's  gospel, 
xiv.  5,  the  following  words  :  "  And  when  he  would  have  put  him  to 
death,  he  feared  the  multitude,  because  they  counted  him  as  a  pro- 
phet." The  fear  of  man  often  prevents  people  following  the  commands 
of  God,  but  it  sometimes  for  a  season  hinders  the  wicked  from  doing 
bad  actions.  Herod's  own  conscience  also  made  him  unwilling  to  kill 
John,  for  the  conscience  of  sinners  restrains  them  as  well  as  the  fear 
of  man.  May  we  be  kept  from  sin  by  better  motives  than  those  of 
Herod !  The  tove  of  God  in  our  hearts  would  make  us  hate  every 
sin.  Let  us  inquire  whether  there  is  any  sin  we  refuse  to  part  with. 
If  we  are  not  seeking  to  please  God  in  all  things,  we  cannot  have  con- 
fidence towards  him  :  our  own  hearts  condemn  us,  and  "  God  is  greater 
than  our  heart,  and  knoweth  all  things."     1  John  iii.  20. 

Evening  Scripture  portion. 
Ezek.  XIV.     The  stumbling -block  of  iniquity. 


John  IV.  1-15. — Chrisfs  conversation  with  the  woman  of  Samaria. 

Every  one  must  desire  to  know  what  our  Saviour  thought  fit  to  say 
to  a  poor  ignorant  woman,  whom  he  met  beside  a  well.  He  was  al- 
ways watching  for  opportunities  of  doing  good  to  the  souls  and  bodies 
of  men.  Though  He  was  weary,  and  doubtless  hungry  and  thirsty 
also,  he  was  intent  upon  his  Father's  business  ;  while  we  are  continu- 
ally making  excuses  for  not  speaking  to  persons  about  their  souls  ! 

Observe  how  he  begins  the  conversation  :  he  asks  the  woman  to  give 
him  some  water  to  drink.  She  returns  an  uncivil,  unfeeling  reply  : 
"  How  is  it  that  thou,  being  a  Jew,  askest  drink  of  me,  which  am  a 
woman  of  Samaria  ?"  It  was  true  that  the  Samaritans  and  Jews  did 
live  at  enmity  with  each  other ;  but  this  was  very  wicked,  and  our 
Saviour  would  not  follow  such  wicked  customs.  However,  he  did 
not  enter  into  a  dispute  on  this  subject,  but  passed  on  to  one  more  im- 
portant. In  talking  to  people  upon  religion,  we  should  keep  the  chief 
object  in  view,  and  not  be  induced  to  dispute  on  less  important  points. 

How  soft  an  answer  did  our  Saviour  return  to  the  uncourteous  wo- 
man !  He  saw  her  ignorance,  and  pitied  her :  he  saw  she  was  ruining 
her  own  soul  by  her  refusal  to  have  any  dealings  with  him.  How 
majestic  and  how  touching  is  his  reply  !  (v.  10.)  *' If  thou  knewest 
the  gift  of  God,  and  who  it  is  that  saith  unto  thee,  '  Give  me  to  drink,' 
thou  wouldest  have  asked  of  him,  and  he  would  have  given  thee  living 
water." 

The  woman  did  not  understand  this  answer ;  she  did  not  know  what 
the  stranger  meant  by  the  "  gift  of  God."  She  did  not  know  that  He 
himself  was  the  gift  of  God,  the  Father,  to  a  lost  world  ;  neither  did 


FEB.  12.]  THE  WOMAN  OF  SAMARIA.  93 

she  know  what  he  meant  by  "  living  water ;"  she  thought  he  meant 
running  water ;  she  did  not  know  that  he  spoke  of  the  Holy  Spirit. 
She  began,  indeed,  to  suspect  that  he  was  some  great  person,  though 
he  appeared  a  poor  man ;  but  she  could  not  believe  that  he  was  greater 
than  Jacob  who  had  digged  the  well  in  old  time.  Neither  could  she 
imagine  that  any  water  could  be  better  than  the  water  of  that  well,  and 
that  water  she  was  sure  the  stranger  could  not  give  to  heVj  as  he  could 
not  procure  it  for  himself.  But  though  she  could  allow  the  blessed 
Lord  to  remain  parched  with  thirst,  He  was  willing  to  supply  her  with 
the  water  of  everlasting  life. 

He  continued  the  conversation  by  pointing  out  a  defect  in  the  water 
of  Jacob's  well.  "  Whosoever  drinketh  of  this  water  shall  thirst  again." 
There  is  the  same  defect  in  all  earthly  pleasures  and  comforts  ;  they 
seem  to  satisfy  us  for  a  little  time,  but  soon  the  tormenting  thirst  re- 
turns. Have  we  not  often  experienced  the  truth  of  this  ?  We  have 
partaken  of  some  pleasure,  and  have  felt  satisfied  ;  but  O  how  short 
was  our  satisfaction  ?  We  soon  become  restless  and  uneasy  again. 
Thus  we  continue  to  thirst  till  we  are  made  partakers  of  the  Holy 
Ghost ;  then  we  feel  satisfied.  Then  we  find  within  ourselves  a  source 
of  happiness.  What  is  this  source  of  never-failing  delight  ?  It  is  the 
sense  of  pardoned  sin,  of  God's  love  in  Christ,  the  hope  of  heaven,  and 
of  meeting  our  Redeemer  there.  Have  you  not  heard  of  persons 
racked  with  pain,  who  yet  enjoyed  a  peace  that  passeth  all  under- 
standing ?  Perhaps  you  have  seen  such  persons,  and  have  wondered 
at  their  case.  Behold  the  mystery  explained ;  they  drank,  indeed,  of 
no  stream  of  earthly  comforts,  but  there  was  in  them  a  well  of  water 
springing  up  that  never  could  be  exhausted,  and  therefore  they  thirsted 
not  after  the  muddy  waters  of  this  world. 

The  Samaritan  woman  did  not  understand  the  Saviour's  meaning , 
yet  she  made  the  right  request,  for  she  said,  "  Give  me  of  this  water." 
O  that  we  might  all  make  this  prayer,  understanding  for  what  it  is  we 
ask  !  God  would  certainly  grant  it.  What  !  did  God  give  his  own 
Son  to  die  for  us,  and  shall  He  think  any  thing  too  great  to  give  us  ? 
Who  could  have  thought  of  such  a  gift  ?  much  less  who  could  have 
dared  to  ask  for  it !  that  the  Judge  should  give  his  only  Son  to  die  for 
the  criminal !  But  as  God  has  done  this,  and  slain  his  beloved  Son 
for  us,  is  it  not  extreme  ingratitude  in  us  not  to  come  to  Him  for  the 
gifts  the  Saviour  purchased  with  his  blood  !  Jesus  laid  down  his  life 
to  procure  for  us  the  Holy  Spirit,  the  living  water  ;  and  shall  we  neg- 
lect to  ask  for  this  precious  gift  ?  God  forbid  !  Let  each  of  us  cry 
earnestly — constantly  to  God,  "  Give  me  this  living  water,  O  thou  who 
hast  so  loved  the  world  as  to  give  thy  only-begotten  Son  !" 

Evening  Scripture  portion.    Rev.  XXII.     The  water  of  life. 


94  THE  CONVERSATION  CONTINUED.  [feB.  13. 


John  IV.  16-24. — The  conversation  continued. 

When  the  Lord  said,  "  Go  call  thy  husband  and  come  hither,"  the 
woman  may  have  thought  that  he  knew  nothing  about  her  circumstan- 
ces ;  but  his  next  words  showed  that  he  was  acquainted  with  her  whole 
history.  Why  then  did  he  desire  her  to  call  her  husband  ?  He  wished 
to  bring  her  sins  to  her  remembrance.  It  is  probable  that  she  had 
been  divorced  from  these  husbands,  or  had  left  them  in  a  wicked  man- 
ner. It  was  painful  to  her  to  be  reminded  of  the  sins  of  past  years, 
and  to  be  detected  in  pursuing  even  at  that  time  an  immoral  course. 
But  why  did  Jesus  inflict  this  pain  and  this  shame  ?  That  he  might 
afterwards  confer  on  this  unhappy  sinful  woman  everlasting  glory  and 
felicity.  Let  us  not  turn  away  from  the  remembrance  of  our  sins. 
Every  one  must  be  brought  low  before  he  can  be  lifted  up.  We 
naturally  shrink  from  being  exposed  even  to  ourselves  ;  this  is  our  folly 
and  our  sin. 

The  Samaritan  woman  (though  now  convinced  that  the  stranger 
was  a  true  prophet)  did  not  like  to  dwell  upon  the  circumstances  of  her 
history.  She  attempted  to  turn  the  conversation,  and  instead  of  inquiring 
how  she  might  obtain  forgiveness,  referred  to  the  chief  points  in  dispute 
between  the  Jews  and  the  Samaritans.  The  Jews  said  that  Jerusalem 
was  the  place  where  men  ought  to  worship  God,  and  the  Samaritans 
professed  to  worship  him  on  a  mountain  in  Samaria.  Now  Jerusalem 
was  the  place  where  God  had  commanded  men  to  offer  sacrifices  ;  but 
he  permitted  them  to  pray  to  him  everywhere.  The  Samaritans  had 
done  very  wrong  in  building  a  temple  on  Mount  Gerizim  ;  their  ex- 
cuse was,  that  the  Israelites  in  ancient  times  had  pronounced  blessings 
from  this  mountain,  (as  recorded  in  Deut.  xxvi.)  It  was  to  this  the  wo- 
man referred  when  she  said,  "  Our  fathers  worshipped  in  this  mountain." 

The  Samaritans  boasted  of  being  descended  from  the  Israelites, 
though  they  were  chiefly  of  Assyrian  origin.  For  when  the  king  of 
Assyria  took  captive  the  last  king  of  Israel  and  his  people,  he  filled 
the  land  with  Assyrians.  At  first  these  Assyrians  worshipped  idols, 
but  afterwards  they  left  off"  idolatry.  Yet  though  they  did  not  worship 
idols,  they  did  not  worship  God.  Jesus  said  to  the  woman,  "  Ye  wor- 
ship ye  know  not  whatJ^  There  are  many  in  Christian  countries  who, 
like  these  Samaritans,  do  not  worship  the  true  God,  though  they  think 
they  do.  God  is  a  spirit.  Do  those  believe  that  He  is  a  spirit,  who 
while  they  feel  no  love,  nor  reverence  for  his  name,  yet  bend  the  knee 
and  move  the  lip  in  seeming  adoration  ?  If  we  knew  that  an  earthly 
sovereign  could  see  into  our  hearts,  and  if  we  felt  no  love,  no  reverence 
for  him,  should  we  not  be  afraid  of  entering  into  his  presence  ?  Till 
we  love  God,  we  cannot  worship  him.  What  then  is  a  sinner  to  do 
who  is  conscious  that  he  does  not  love  God  ?  Let  him  confess  his 
sins  ;  let  him  ask  for  a  new  heart ;  let  him  think  of  God's  love  in  giv- 
ing his  Son  to  die  for  a  guilty  world. 


FEB.  14.]  THE  SPIRITUAL  HARVEST.  96 

Though  God  is  surrounded  by  millions  of  angels  who  worship  him 
in  spirit  and  in  truth,  yet  He  seeks  for  other  worshippers.  He  is  so 
condescending,  that  he  delights  in  the  praises  of  penitent  sinners  :  He 
even  seeketh  such  to  worship  him.  Perhaps  last  night  or  this  morning 
He  saw  you  worshipping  him  alone  in  your  chamber ;  perhaps  your 
voice  was  heard  by  no  human  creature,  but  your  heart  was  full  of  sor- 
row for  past  sins,  and  of  gratitude  to  God  for  having  spared  you  so 
long.     The  Father  of  your  spirit  heard  that  prayer.     He  will  answer  it. 

Evening  Scripture  portion.    2  Kings  XVII.  24  to  end.     Samaria. 


John  IV.  25-38. — The  spiritual  harvest 

The  ignorant  Samaritan  woman  was  much  strucK  with  the  conver- 
sation of  the  stranger  sitting  by  the  well.  It  put  her  in  mind  of  the 
promise  she  had  heard  of  a  Messias,  who  should  come  into  the  world 
and  instruct  men.  She  seems  at  length  to  have  desired  instruction. 
She  said,  "  When  he  is  come,  he  will  tell  us  all  things."  He  has 
come  already,  and  has  told  us  all  things.  Are  there  not  some  here 
who  love  his  words,  and  desire  to  keep  them  ? 

What  a  joyful  moment  that  was  when  the  Lord  revealed  himself  un- 
to the  woman,  and  said,  "  I  that  talk  unto  thee  am  he."  In  her  joy,  it 
is  probable,  she  did  not  remember  that  she  had  refused  him  a  cup  of 
cold  water.  She  was  now  anxious  that  others  should  hear  the  heaven- 
ly stranger,  and  she  ran  with  haste  into  the  city.  She  told  her  coun- 
trymen how  she  had  been  convinced  that  Jesus  was  the  Christ.  She 
said,  "  Come  see  a  man  that  told  me  all  the  things  that  ever  I  did.  Is 
not  this  the  Christ  ?"  Now  one  great  proof  that  the  Bible  is  the  word 
of  God,  is,  that  it  tells  us  all  things  that  ever  we  did  :  not  that  it  can 
tell  each  person  his  own  life  in  particular,  but  it  describes  such  men  as 
we  are,  shows  us  the  secrets  of  our  hearts,  and  makes  us  feel  that  He 
who  wrote  it  knew  every  thing  concerning  us.  For  this  reason  some 
hate  the  word  ;  they  will  not  believe  that  their  hearts  are  deceitful 
above  all  things,  and  desperately  wicked.  This  woman  did  not  turn 
away  from  the  Saviour's  word  because  it  exposed  the  sins  of  her  life. 
Had  she  turned  away,  what  infinite  blessings  she  would  have  lost ! 

The  disciples  were  astonished  when  they  returned  from  the  town 
with  food,  to  find  their  Master  talking  in  a  friendly  manner  to  a  Sa- 
maritan woman.  They  thought  that  he  was  as  prejudiced  as  them- 
selves ;  but  He  who  has  made  of  one  blood  all  the  nations  upon  earth, 
is  no  respecter  of  persons.  There  are  white  people  in  some  countries 
at  the  present  day,  who  treat  the  poor  blacks  with  as  much  contempt 
as  if  they  had  not  souls  to  be  saved ;  but  these  persons  have  not  the 
mind  of  Christ :  "  He  that  despiseth  his  neighbor  sinneth."     When  we 


96  THE  SPIRITUAL  HARVEST.  [feb.  14. 

look  down  upon  another  on  account  of  the  circumstances  of  his  birth, 
we  sin  against  God. 

The  disciples  showed  both  respect  and  affection  for  their  Master  in 
their  conduct  on  this  occasion.  They  had  too  much  respect  to  ask  him 
why  he  talked  with  the  woman ;  and  they  had  so  much  affection,  that 
they  could  not  bear  to  see  him  refuse  the  food  they  brought  him.  But 
Jesus  was  too  intent  upon  the  souls  he  was  now  going  to  save,  to  be 
able  to  eat.  When  we  are  going  to  enjoy  a  great  delight,  our  appetite 
is  taken  away,  and  so  it  was  with  Jesus  ;  his  meat  was  to  do  his  Fath- 
er's will,  and  to  finish  his  work.  What  was  that  will  ?  What  was 
that  work  ?  To  seek  and  to  save  those  which  were  lost ;  to  glorify  his 
Father  by  the  salvation  of  sinners.  John  xvii.  4.  O  what  love  Christ 
had,  to  take  delight  in  saving  us,  his  enemies  !  Did  He  thus  spend  his 
hfe  in  wilhng  labors  for  us,  seeking  no  other  pleasure  than  that  of  doing 
good  ;  and  shall  we  spend  ours  in  doing  our  own  will,  and  seeking  our 
own  glory  ? 

Jesus  directed  his  disciples'  attention  to  the  people  who  were  throng- 
ing to  hear  him  from  the  town.  He  compared  their  conversion  to  a 
harvest  he  was  going  to  reap.  Then  he  explained  to  his  disciples  that 
God  often  appointed  one  person  to  sow  and  another  to  reap.  A  minis- 
ter who  enters  a  place  where  the  gospel  has  never  been  heard,  may  be 
compared  to  one  who  sows  the  good  seed.  Sometimes  he  is  removed 
without  seeing  any  fruit  of  his  labor.  Another  follows  him,  and  meets 
with  great  success  in  converting  souls  ;  and  this  last  minister  may  be 
compared  to  a  reaper.  Thus  it  was  in  Greenland.  When  Hans 
Egede  first  visited  that  land  of  ice  and  snow,  he  met  with  neglect  and 
scorn  ;  and  though  he  remained  there  fifteen  years,  he  could  not  make 
an  impression  upon  a  single  creature.  Other  missionaries  from  Ger- 
many followed  in  his  steps,  and  they  reaped  an  abundant  harvest  of 
souls ;  and  Greenland  is  now  a  Christian  country.  {Shall  not  Hans 
Egede  who  sowed  the  seed  rejoice  in  heaven  with  the  blessed  men 
who  reaped  the  sheaves  ?  Jesus  promised  his  apostles  that  they  should 
reap  many  souls  when  they  preached ;  his  prophets  had  sown  good 
seed  long  before,  and  had  not  reaped.  Would  God  forget  those  poor 
persecuted  prophets  ? 

It  is  a  great  delight  to  be  permitted  to  reap  ;  but  it  is  a  great  comfort 
to  think,  that  if  we  only  sow,  and  even  shed  tears  because  we  meet 
with  no  success,  yet  that  our  labor  is  not  in  vain  in  the  Lord  ;  and  that 
at  the  last  day  we  shall  doubtless  come  again,  bringing  our  sheaves 
with  us.  There  have  been  parents  who  have  died  fearing  that  their 
instructions  had  made  no  impression  on  the  hearts  of  their  children, 
and  yet  after  their  death  some  friend  or  minister  has  reaped  those  chil- 
dren's souls.  Will  not  the  parent  rejoice  with  that  friend  when  they 
all  appear  before  God  ?  He  that  soweth  and  he  that  reapeth  shall  re- 
joice together. 

Evening  Scripture  portion.     1  Cor.  III.     Ministers  compared  to  husbandmen. 


FEB.  15.]  THE  CONVERSION  OF  THE  SAMARITANS  97 


John  IV.  39  to  end. —  The  conversion  of  the  Samaritans^   and  the 
healing  of  the  nobleman's  son. 

Some  of  the  Samaritans  were  longer  in  believing  than  others.  Some 
believed  on  account  of  the  woman's  testimony,  others — not  until  they 
had  heard  him  themselves.  We  know  it  is  best  to  believe  without 
hesitation,  for  Jesus  once  said,  "  Blessed  are  those,  who  have  not  seen, 
and  yet  have  believed."  You  remember  how  readily  Mary  believed 
the  angel's  message  ;  and  Elizabeth  said  to  her,  "  Blessed  is  she  that 
believeth,  for  there  shall  be  a  performance  of  the  things  told  her  of  the 
Lord."  But  though  some  of  the  Samaritans  were  slow  in  believing  ; — 
after  they  believed,  they  were  bold  in  confessing  their  faith.  They 
said,  "  We  know  that  this  is  indeed  the  Christ,  the  Saviour  of  the 
worlds  O  what  a  title  that  is  !  The  Saviour  of  the  "  world ;"  not  of 
Jews  only,  but  of  Samaritans  also,  of  some  of  every  kindred  and  of 
every  nation.  May  we  all  know  him  as  our  Saviour.  We  shall  never 
truly  love  him  till  we  know  him,  not  only  from  report,  but  from  expe- 
rience. How  different  is  the  state  of  that  person  who  only  knows  Je- 
sus from  what  others  have  said  of  him,  from  his  state  who  has  re- 
ceived answers  to  his  own  prayers,  and  felt  that  his  own  sins  are  for- 
given ! 

Jesus  could  not  stay  more  than  two  days  with  these  Samaritans  ! 
We  perhaps  have  heard  a  thousand  sermons,  and  have  read  the  Bible 
through  many  times.  Is  it  possible  that  any  one  among  us  does  not 
love  the  Saviour  ?  Would  not  these  Samaritans  rise  up  in  judgment 
against  one  so  much  favored  and  yet  so  unfeehng  ! 

Jesus  did  not  return  to  Nazareth,  which  was  his  own  country. 
There  he  was  more  despised  than  in  any  other  place,  because  the 
people  were  accustomed  to  him.  Though  they  had  heard  his  blessed 
conversation  year  after  year,  and  beheld  his  lovely  example,  they  es- 
teemed him  not.  It  often  happens  that  the  gospel  is  most  neglected 
where  it  has  been  longest  preached.  The  excellent  Baxter  said,  "  I 
wish  to  be  the  minister  of  a  place,  either  where  the  people  have  heart- 
ily embraced  the  go^^  ^  or  where  they  have  never  heard  it ;  but  I 
dread  being  the  minister  of  a  place  where  the  people  have  heard  in 
vain."  Those  who  have  heard  without  profit  become  hardened,  and 
are  more  rarely  converted  than  others. 

We  find  in  this  chapter  an  instance  of  a  nobleman  coming  to  Jesus. 
Not  7nany  noble  are  called,  yet  some  are  called.  This  man  was  brought 
to  Jesus  by  his  afflictions.  In  his  sorrowful  circumstances  this  noble- 
man found  himself  as  dependent  upon  God  as  a  beggar.  There  was 
none  but  Jesus  who  could  relieve  his  sorrow.  The  Lord  did  not  fa- 
vor him  more  than  others,  but  treated  him  with  the  greatest  plainness. 
Had  this  nobleman  been  proud,  like  Naaman,  the  Syrian,  he  might 
have  gone  away  in  anger  ;  but  he  stood  the  trial  of  his  faith.     It  was 

13 


98  CHRIST  PREACHES  AT  NAZARETH.  [fEB.  16. 

to  try  him,  Jesus  said,  "  Except  ye  see  signs  and  wonders,  ye  will  not 
believe."  The  noblenaan  showed  by  his  answer  he  believed  already, 
for  he  repKed,  *'  Sir,  come  down  ere  my  child  die."  Yet  he  had  not 
such  faith  as  the  Centurion  had,  of  whom  we  afterwards  read  ;  for  this 
nobleman  did  not  beheve  that  Jesus  could  save  his  child  unless  he 
came  down  to  the  spot  where  he  lay.  But  the  Lord  is  compassionate 
to  weak  faith,  when  it  is  real.  Jesus  gave  a  greater  proof  of  his  pow- 
er than  the  afflicted  father  had  ever  thought  of :  for  he  is  able  to  do 
exceeding  abundantly  above  all  that  we  ask  or  think,"  (Eph.  iii.  20.) 
"  Go  thy  way,"  said  the  Lord,  "  thy  son  liveth."  The  nobleman's 
faith  was  grown  so  strong,  that  he  believed  the  declaration.  Nor  was 
that  faith  disappointed :  for,  while  returning  home,  he  learned  that  his 
child  had  recovered  at  the  very  hour  that  Jesus  spake  the  word.  He 
now  acquaints  his  family  with  this  great  display  of  the  power  and  love 
of  Jesus.  What  is  the  result  ?  The  whole  family,  wife,  children, 
servants,  beheve.  What  a  happy  family  they  must  have  become  ! 
The  master's  journey  was  blessed  to  his  whole  household.  It  is  the 
fervent  wish  of  every  master  who  loves  God,  to  bring  his  whole  house 
hold  to  the  knowledge  of  him.  May  this  family  and  this  household 
be  joined  to  the  household  of  faith,  and  to  the  family  in  heaven  and 
earth  who  are  named  after  Jesus  the  Lord  ! 

Evening  Scripture  portion.    1  Thess.  II.     Converts  to  the  Gospel. 


Luke  IV.  14-32. — Christ  preaches  at  Nazareth. 

The  people  of  Nazareth  were  much  offended  with  the  Lord  for  not 
visiting  them  immediately  after  his  return  from  Jerusalem.  They 
thought  they  had  the  best  right  to  his  presence.  What  a  temper  of 
mind  was  this  !  Had  they  any  right  to  Jesus,  because  he  had  conde- 
scended to  be  brought  up  among  them  ?  What  pride  there  was  in  the 
thought ! 

And  what  was  their  reason  for  desiring  to  h-^-e  him  among  them  ? 
Were  they  thirsting  for  spiritual  blessings,  tne  lorgiveness  of  sins,  the 
renewal  of  the  heart  ?  No  ;  the  Nazarenes  were  only  anxious  to  par- 
take of  temporal  benefits  ;  they  wished  Jesus  to  heal  their  sick,  as  he 
had  healed  the  sick  of  other  cities.  When,  at  length,  He  came  to 
Nazareth,  he  was  invited  to  read.  It  was  usual  for  seven  persons  in 
succession  to  read  a  portion  of  the  Scriptures  ;  one  of  them  was  a 
priest,  another  a  Levite,  but  the  other  five  might  belong  to  any  tribe. 
There  was  a  minister  of  the  synagogue,  but  his  office  was  not  like  the 
ofl&ce  of  ministers  in  our  churches.  It  was  his  part  to  appoint  which 
of  the  readers  he  pleased  to  read  the  lessons  for  the  day.  One  of  the 
lessons  was  taken  from  the  law,  and  one  from  the  prophets.     The  va 


FEB.  16.]  CHRIST  PREACHES  AT  NAZARETH.  99 

rious  books  of  the  Scriptures  were  written  on  rolls  of  parchment. 
The  roll  containing  the  prophecy  of  Isaiah  was  presented  to  Jesus. 
The  words  he  read  were  probably  the  lesson  for  the  day,  and  they  ap- 
plied most  forcibly  to  himself.  Did  the  Nazarenes  understand  the 
meaning  of  the  sublime  passage  which  the  Saviour  read  on  that  day  ? 
Perhaps  some  thought  that  Isaiah  spoke  of  himself  when  he  said, 
"  The  Spirit  of  the  Lord  is  upon  me,  because  he  hath  anointed  me  to 
preach  the  gospel  to  the  poor."  But  it  was  Jesus  who  really  came  to 
preach  glad  tidings,  or  "  the  gospel,"  to  the  poor  in  spirit.  In  that 
passage  poor  lost  man  is  compared  to  a  miserable  prisoner,  whose  eyes 
had  been  put  out,  and  who  had  been  thrust  into  a  dark  dungeon.  One 
of  our  Christian  poets  describes  our  condition  by  nature  in  the  follow- 
ing stanza : — 

"  Plunged  in  a  gulf  of  deep  despair, 

We  wretched  sinners  lay, 
Without  one  beam  of  cheerful  hope, 

Or  spark  of  glimmering  day." 

Jesus  came  to  deliver  the  poor  blind  captive,  bruised,  or  galled  by 
the  chains  of  sin.  He  came  to  preach  the  "  acceptable  year  of  the 
hordr  There  was  a  year  of  deliverance  among  the  Jews  :  it  occur- 
red every  fiftieth  year,  and  was  called  the  year  of  Jubilee.  That  year 
was  a  figure  of  Christ's  great  salvation  from  death  and  hell.  Let 
each  of  us  ask  himself,  "  What  do  I  know  of  this  deliverance  ?  Am 
I  still  tied  and  bound  with  the  chain  of  my  sins  ;  or  have  I  been  set 
free  from  the  power  of  Satan  ?" 

The  readers  in  the  synagogue  were  permitted  to  explain  the  lesson 
they  had  read.  Our  Lord  availed  himself  of  this  permission,  and 
said,  "  This  day  is  this  scripture  fulfilled  in  your  ears."  For  a 
moment  the  people  were  astonished  at  his  words  ;  but  the  next  their 
•gride  rose.  They  remembered  that  he  was  considered  to  be  the  son  of 
a  carpenter,  and  they  made  this  an  excuse  for  despising  him.  It  is 
gride  which  causes  numbers  to  reject  the  word  of  salvation  ;  they 
think  to  themselves,  "  Who  is  that  man  that  I  should  listen  to  liiml 
Why  should  he  know  more  than  I  do  ?"  Thus  the  Nazarenes  reasoned. 
Jesus  knew  well  that  rage  was  working  in  their  hearts  :  he  knew  that 
they  were  angry  with  him  for  having  healed  the  sick  of  other  cities 
before  he  had  healed  theirs  ;  and  he  answered  their  thoughts  by 
showing  them  that  God  had  always  chosen  whom  he  would.  Elijah' 
in  time  of  famine  had  sustained  with  oil  and  meal  a  widow  of  a 
heathen  city  ;  and  Elisha  had  cured  a  leper  of  a  heathen  country,  and 
not  of  his  own.  Jesus  would  not  encourage  those  earthly-minded 
people  to  expect  any  benefits  from  him  :  while  they  rejected  the 
greatest^  he  would  not  give  them  the  least. 

We  see  how  hateful  a  worldly  mind  is  to  Jesus.  If  we  are  more 
anxious  to  possess  an  earthly  portion  than  a  heavenly  inheritance,  we 
are  nop^  of  His.  Yet  you  know  well  that  the  desire  of  the  heart  by 
natur*  w  only  for  health,  riches,  pleasures,  for  worldly  honor,  or 


100  CHRIST  AT  CAPERNAU3I.  [fEB.  IT 

domestic  comforts.  If  Christ  would  bestow  these  on  all  who  asked, 
what  constant  fervent  prayers  would  be  offered  at  his  throne  !  The 
heathen  imagine  that  their  idols  will  bestow  earthly  blessings  upon 
them,  and  that  is  one  reason  they  pray  to  them  so  earnestly. 

Behold  with  wonder  the  madness  of  the  Nazarenes  !  They  cast 
out  the  Saviour  of  the  world,  and  forfeit  their  part  in  all  his  blessings ! 
His  Father  preserved  his  life,  for  his  hour  was  not  yet  come,  and 
it  has  been  well  observed,  "  His  children  are  all  immortal  till  their 
work  is  done." 

Can  we  behold  without  dismay  such  treatment  of  the  Lord  of 
heaven  and  earth  ?  If  He  who  was  so  lovely  and  so  gracious  was 
thus  treated,  ought  not  we  to  be  prepared  for  similar  usage  ?  Had  he 
been  less  faithful,  the  gentle  Saviour  might  have  avoided  persecu- 
tion ;  but  he  sought  not  to  please  7nen,  but  God ;  he  desired  not  to 
get  honor,  but  to  save  so^ds.  We  may  often  escape  persecution 
by  acting  insincerely  and  unfaithfully.  But  what,  if  we  should  also 
lose  our  peace  of  mind,  and  the  approbation  of  God  ! 

Evening  Scripture  porticm.    Is.  LXI.     The  acceptable  year. 


Matt.  IV.  12-17. — Christ  takes  up  his  abode  at  Capernaum, 

The  Lord  Jesus  chose  to  reside  principally  in  the  most  ignorant 
part  of  Canaan ;  he  selected  the  part  at  the  greatest  distance  from 
Jerusalem,  and  which  bordered  on  the  wicked  cities  of  Tyre  and 
Sidon.  And  what  led  him  to  do  this  ?  Was  it  not  pity  for  the 
ignorant  and  neglected  ?  There  are  some  who  are  now  employed  in 
visiting  the  courts  and  alleys  of  great  cities,  and  some  who  are  going 
into  desolate  villages,  and  some  who  are  leaving  their  country  to 
dwell  among  the  heathen.  Are  they  not  walking  in  the  steps  of  their 
Master  ? 

Jesus  fulfilled  a  prophecy  of  Isaiah,  by  preaching  in  Zebulon  and 
Naphtali.  The  words  in  the  prophecy  are  difficult  to  understand, 
but  learned  men  have  offered  a  satisfactory  explanation.  Let  us  first 
read  the  prophecy  in  Isaiah  ix.  1.  Now  let  us  read  it  with  this 
alteration.  Instead  of  reading  "  more  grievously  afflict,"  let  us  ready 
"made  glorious."  What  is  the  sense  of  the  passage?  It  is  this: 
Once  the  tribes  of  Zebulon  and  Naphtali  were  afflicted,  (because, 
being  situated  on  the  borders  of  Canaan,  they  were  exposed  to  the 
invasions  of  the  enemy,)  but  afterwards  they  were  "  made  glorious." 
How  ?  By  the  preaching  of  the  Gospel.  Yes,  the  Saviour  by  his 
presence  and  preaching  bestowed  glory  on  those  sequestered  spots. 
IIow  great  a  blessing  is  the  Gospel !  it  may  well  be  compared  to  a 


FEB.  18.]  CHRIST  CALLS  PETER.  101 

great  light,  for  it  sheds  peace  and  joy  around  it.  How  melancholy  is 
the  condition  of  those  who  do  not  hear  the  Gospel !  Well  may  they 
be  said  "  to  sit  in  darkness  and  the  shadow  of  death."  They  do  sit 
on  the  veiy  brink  of  hell.  We  sometimes  see  a  smiling  village, 
seated  on  the  side  of  a  verdant  hill,  full  of  neat  cottages  and  blooming 
gardens.  We  feel  disposed  to  exclaim,  "O!  what  a  lovely  spot!" 
But  if  the  Gospel  is  not  known  there,  it  is,  in  the  sight  of  God  and  of 
angels,  a  dismal  place  ;  while  on  the  gloomiest,  darkest  alley,  where 
Christ's  word  is  heard,  they  look  with  joy. 

In  vain,  however,  the  great  light  shone  upon  the  people  of  Zebulon 
and  Naphtali ;  for  the  light  did  not  shine  into  their  hearts.  Christ 
afterwards  pronounced  a  wo  upon  some  of  their  cities,  Capernaum, 
Chorazin,  and  Bethsaida,  because  they  repented  not. 

Let  us  take  warning  from  this.  If  God  do  not  shine  into  '  our 
hearts^  in  vain  for  us  are  the  splendors  of  the  noonday  sun ;  in  vain 
the  clearest,  most  affecting  preaching ;  even  the  preaching  of  Christ 
himself. 

And  about  what  did  Jesus  preach  ?  Repentance.  And  why  did  he 
preach  "  repentance  ?"  Because  sorrow  for  sin  and  turning  from  it 
is  the  beginning  of  religion  ;  but  though  it  is  the  beginning,  it  must 
never  cease  upon  earth.  As  Philip  Henry  said,  "  Repentance  shall 
follow  me  to  the  gates  of  heaven."  Rowland  Hill  also  observed, 
that  if  he  could  regret  any  thing  when  he  entered  heaven,  it  would  be 
ihat  he  should  no  more  shed  the  penitential  tear.  There  is  no 
religion  without  repentance.  "  A  broken  and  a  contrite  heart,  0 
God,  thou  wilt  not  despise."     May  God  bestow  it  upon  each  of  us  ! 

Evening  Scripture  portion.     Is.  IX.     The  light  that  shone  in  Zebulon  and  Naphtali. 


Matt.  IV.  18-22. — Christ  calls  Peter ^  Andrew,  James,  and  John, 

Was  it  not  a  high  honor  to  follow  the  Lord  Jesus  from  place  to 
place,  to  hear  his  word  both  in  private  and  public,  and  to  behold  his 
works  of  power  and  love  ?  Whom  did  he  call  to  enjoy  this  honor  ? 
Poor  ignorant  fishermen ;  these  became  his  intimate  companions,  his 
bosom  friends,  and  his  holy  apostles.  Thus,  our  glorious  Lord  stained 
the  pride  of  all  human  glory ;  as  he  had  done  before,  by  lying  in  a 
manger,  and  as  he  did  afterwards,  by  dying  on  a  cross  between  two 
thieves.  How  ill  pride  befits  us,  when  the  Lord  of  glory  was  so  lowly  ! 
Ought  we  to  look  down  upon  any  one  as  beneath  our  notice,  when  the 
Son  of  God  was  so  condescending  ?  It  is  true  that  there  are  different 
stations  in  society,  and  some  stations  are  counted  high,  and  otliers  low. 
It  is  well  that  this  difference  should  exist ;  it  is  God's  own  wise  ap- 
pointment.    But  it  is  not  his  will  that  the  rich  should  despise  the  poor ; 


102  THE  MIRACULOUS  DRAUGHT  OF  FISHES.  [feB.  19 

no,  he  has  made  us  all  of  one  blood,  and  he  has  commanded  us  to  love 
each  other  as  brethren. 

Jesus  might  have  chosen  princes  for  his  companions,  or  even  angels, 
and  sent  them  out  as  ministers  of  his  Gospel ;  but  he  preferred  to  pre- 
pare poor  fishermen  for  the  glorious  work.  Before  he  sent  them  out, 
he  taught  them  for  three  years,  and  afterwards  the  Spirit  caused  them 
to  know  in  a  moment  various  languages.  Education  is  now  an  im- 
portant preparation  for  the  work  of  the  ministry,  as  the  wonderful  gifts 
the  apostles  enjoyed  are  no  longer  bestowed. 

These  men  were  employed  in  an  industrious  manner  when  Jesus 
called  them.  When  God  called  Moses,  he  was  keeping  sheep ; 
Gideon,  he  was  thrashing ;  Elisha,  he  was  guiding  the  plough.  In- 
dustry in  our  common  callings  is  pleasing  in  God's  sight ;  a  Christian 
should  not  be  slothful  in  business.  Yet  these  men  were  not  so  fond 
of  their  trade,  or  of  their  gains,  as  to  prefer  them  to  the  service  of 
Jesus.  When  he  called,  they  left  all  and  followed  him.  He  did  not 
bribe  or  entice  them  to  come  by  promising  them  temporal  rewards  ;  he 
told  them  plainly  that  his  design  in  calling  them  was  to  make  them 
fishers  of  men.  The  net  they  would  hereafter  use  would  be  the  Word 
of  God  ;  the  fish  they  would  catch,  the  souls  of  men  ;  and  the  reward 
they  would  obtain,  a  heavenly  crown.  They  had  often  toiled  in  fish 
ing,  but  they  would  toil  more  arduously  in  preaching ;  they  would  find 
men  more  hard  to  catch  than  fish,  and  the  hatred  of  the  world  more 
terrible  to  bear  than  the  winds  and  the  waves.  Christ  has  now  many 
faithful  fishermen,  who,  for  his  name's  sake,  are  laboring  to  convert 
souls.  Has  their  labor  for  us  been  in  vain  ?  Have  we  yet  been  caught 
in  the  Gospel  net — willing  captives  ?  The  poor  fish,  indeed,  finds 
death  in  the  net,  but  we  find  life  in  it.  Well  may  the  fish  struggle 
and  strive  to  escape  ;  but  it  would  be  in  us  the  height  of  folly  ;  for  the 
day  in  which  a  perishing  sinner  is  caught  in  the  heavenly  net,  is  the 
first  happy  day  of  his  existence  ;  even  the  tears  of  the  penitent  are 
sweeter  than  the  laughter  of  the  world. 

Evening  Scripture  portion.    Judges  VI.    The  calling  of  Gideon, 


Luke  V.  1-11. — The  miraculous  draught  of  fishes. 

As  these  disciples  had  toiled  all  night  and  had  taken  nothing,  it  is 
probable  they  were  in  distress  for  food  when  Jesus  bid  them  launch 
into  the  deep.  Was  it  only  to  supply  their  temporal  wants  that  He 
caused  them  to  enclose  so  large  a  multitude  of  fishes  ?  No ;  for 
though  he  delighted  in  relieving  their  bodies,  he  delighted  more  in 
helping  their  souls.  By  this  wonderful  draught  he  taught  them  many 
great  truths  :  he  taught  them  something  of  the  greatness  of  his  power ; 


FEB.  19.]  THE  MIRACULOUS  DRAUGHT  OF  FISHES.  103 

he  taught  them  something  of  the  blessedness  of  obedience.  Peter  had 
said,  "  At  thy  word  I  will  let  down  the  net."  How  richly  was  his 
obedience  rewarded  !  The  apostles  were  to  become  fishers  of  men. 
Who  could  enable  them  to  catch  men,  that  is,  to  convert  souls  ?  None 
but  Jesus.  Though  ministers  preach — till  God  pour  down  his  Spirit, 
no  souls  are  converted ;  yet  ministers,  like  Peter,  should  be  obedient, 
and  continue  patiently  to  let  down  the  net  of  the  Gospel.  And  should 
ministers  only  act  thus  ?  All  Christians  ought  to  exhort  each  other 
daily,  and  their  common  conversation  should  minister  grace  to  the 
hearers.  We  ought  to  distribute  tracts  and  Bibles,  to  teach  children, 
to  contribute  our  property  to  the  support  of  missionaries,  and  to  do 
whatever  we  can  to  benefit  the  souls  of  our  fellow-creatures ;  yet  our 
exertions  will  be  vain,  unless  God  add  his  blessing.  Let  us  then  en- 
treat God  to  put  forth  his  great  power  and  to  prosper  the  feeble  efforts 
which  we  make  in  obedience  to  his  command. 

The  remembrance  of  this  miracle  should  encourage  us ;  and  still 
more  the  remembrance  of  the  sermon  Peter  afterwards  preached,  re- 
corded in  Acts  ii.,  when  three  thousand  were  converted.  Probably 
there  were  not  three  thousand  fishes  in  the  net.  Lately  God  has  done 
wonders  in  America,  and  in  India,  and  in  the  islands  of  the  South 
Seas ;  thousands  have  been  converted.  We  must  pray  for  the  out- 
pouring of  the  Spirit,  and  then  sinners  will  be  awakened,  and  will  cry 
out  earnestly,  "  What  shall  we  do  to  be  saved  ?" 

What  do  you  think  of  Peter's  prayer  after  the  miracle  ?  "  Depart 
from  me,  for  I  am  a  sinful  man,  O  Lord."  It  was  a  good  prayer,  and 
yet  it  was  a  mistaken  prayer.  It  was  a  good  prayer,  because  it  con- 
tained confession  of  sin.  Peter  was  overwhelmed  with  a  sense  of  his 
unworthiness  ;  (that  is  the  right  spirit  in  which  to  make  a  prayer ;)  his 
heart  was  broken  and  contrite. 

Perhaps  he  had  indulged  unbelieving,  murmuring  thoughts  when 
toiling  all  night  without  success,  and  now  he  was  overcome  by  the 
mercies  of  the  Lord.  This  is  true  repentance — when  we  are  grieved 
the  more  for  our  sins,  on  account  of  the  Lord's  goodness  to  us. 
Would  not  a  person  feel  cut  to  the  heart  who  had  been  suspecting 
another,  and  speaking  against  him  ;  if  suddenly  he  discovered  that  the 
man  whom  he  counted  an  enemy  had  labored  to  serve  him,  and  con- 
trived schemes  for  his  good.  The  discovery  would  fill  him  with  com- 
punction ;  he  never  could  forgive  himself  for  his  ungenerous  suspi- 
cions. Thus,  "  The  goodness  of  God  leadeth  us  to  repentance."  It 
leads  us  to  feel  our  unworthiness  and  ingratitude. 

But  why  did  Peter  desire  so  gracious  a  Lord  to  depart  from  him  ? 
Jesus  knew  the  spirit  in  which  he  made  this  prayer,  and  he  would  not 
take  him  at  his  word.  Though  Peter  said,  "  Depart  from  me,"  Jesus 
knew  he  sincerely  loved  him. 

When  the  wicked  say  to  God,  "  Depart  from  me,  for  I  desire  not 
the  knowledge  of  thy  ways,"  He  often  takes  them  at  their  word ; 
but  He  does  not  deal  thus  with  the  trembling  penitent,  but  receives 


104  CHRIST  CASTS  OUT  A  DEVIL  [fEB.  20 

him  in  his  arms,  and  bids  him  abide  with  him  forever.  "  Fear  not," 
answers  the  blessed  Saviour,  "  from  henceforth  thou  shalt  catch  men." 
Instead  of  departing  from  Peter,  the  Lord  never  suffered  Peter  to  de- 
part from  him. 

Evening  Scripture  portion. 
Acts  II.  32d  to  the  end.     Conversion  of  three  thousand  souU. 


Mark  I.  21-28. — Christ  casts  out  a  devil  in  the  synagogue. 

Though  the  Lord  was  continually  working  miracles,  yet  the  miracle 
here  related  seems  to  have  caused  unusual  wonder.  And  it  might  well 
do  so,  for  in  it  Christ's  power  over  the  devil  was  displayed.  One  of 
the  most  mysterious  subjects  in  the  Bible  is  the  manner  in  which 
devils  possessed  men  in  former  times.  It  is  so  mysterious,  that  some 
have  chosen  not  to  believe  it ;  but  if  we  were  to  believe  nothing  that 
we  could  not  clearly  understand,  how  little  we  should  believe  !  We 
should  not  believe  in  our  own  existence,  for  we  cannot  tell  how  we 
live,  or.  what  life  is  ;  yet  we  know  that  we  do  live.  It  is  very  reason- 
able to  suppose,  that  when  Jesus  came  to  destroy  the  works  of  the 
devil,  that  wicked  spirit  should  make  great  efforts  to  resist  him. 
Some  have  thought  that  the  persons  possessed  with  devils  were  in  a 
state  of  madness  ;  but  we  find  that  the  mad  or  lunatic  are  mentioned 
by  St.  Matthew,  separately  from  those  possessed  with  devils  ;  there- 
fore madness  is  a  different  calamity  from  being  possessed  of  devils. 
(Matt.  iv.  24.) 

It  is  true  that  Satan  even  now  enters  into  men's  hearts,  to  fill  them 
with  wickedness  ;  but  it  was  not  in  this  way  that  he  had  entered  into 
the  man  in  the  synagogue  ;  for  had  this  man  been  filled  with  Satan,  as 
Judas  afterwards  was,  Jesus  would  have  spoken  to  him  as  to  a  wicked 
man ;  but  He  did  not  rebuke  the  man,  He  only  rebuked  the  devil. 

The  evil  spirit  had  permitted  the  man  to  go  to  the  synagogue. 
Had  he  known  whom  he  would  meet  there,  surely  he  w^ould  not  have 
suffered  him  to  go ;  for  he  seemed  full  of  fear  when  he  saw  Christ. 
He  cried  out,  "  Let  us  alone ;  what  have  we  to  do  with  thee,  thou 
Jesus  of  Nazareth  1  Art  thou  come  to  destroy  us  ?"  We  know  that 
devils  believe  and  tremble.  They  cannot  feel  hope,  but  they  can  feel /ear. 
They  have  no  hope  of  growing  happy,  but  they  have  a  fear  of  becom- 
ing more  miserable.  Nor  do  they  fear  without  cause ;  for  their 
continual  wickedness  must  render  them  more  and  more  miserable 
throughout  the  ages  of  eternity,  and  must  bring  down  upon  them 
larger  measures  of  God's  wrath. 

Even  the  praises  of  devils  are  abominable  to  Christ.  When  the 
evil  spirit  said,   "  I  know  thee  who  thou  art,  the  Holy  One  of  God," 


FEB.  20. J  IN  THE  SYNAGOGUE.  105 

Jesus  replied,  "  Hold  thy  peace."  He  cannot  bear  the  praises  of  those 
who  hate  him. 

Let  none  think  that  while  engaged  in  the  service  of  Satan,  the  Lord 
accepts  their  praises.  Though  they  may  join  in  the  responses  at 
church,  and  say,  "  Thou  art  the  king  of  glory,  O  Christ;"  or  repeat  daily 
upon  their  knees,  "  Hallowed  be  thy  name,"  yet  while  they  are  living  in 
sin,  their  services  are  displeasing  to  God.  He  is  ready  to  silence  their 
tongues  with  "  Hold  thy  peace."  To  the  wicked,  God  saith,  "  What 
hast  thou  to  do  to  declare  my  statutes,  or  that  thou  shouldest  take  my 
covenant  in  thy  mouth,  seeing  thou  hatest  instruction  and  castest  my 
words  behind  thee  ?"  (Ps.  1.  16,  17.)  Such  is  the  awful  condition  of 
the  children  of  the  devil — of  the  unconverted,  even  now.  What  will 
it  be  hereafter  ?  Judge  what  it  will  be  from  the  malice  the  ievils  dis- 
played towards  this  poor  man.  When  commanded  to  come  out  of 
him,  the  devil  first  tore  him,  and  (as  St.  Luke  informs  us)  "threw  him 
in  the  midst."  Though  obliged  to  obey  the  Lord  of  all,  with  what 
reluctance  he  quitted  his  victim  !  He  made  him  feel  his  malice  before 
he  left  him. 

It  is  to  the  malice  of  such  devils  that  the  wicked  are  to  be  forever 
given  up.  These  are  to  be  their  companions  through  eternity ;  no 
Saviour's  voice  will  penetrate  the  gates  of  hell  to  bid  the  raging  fiends 
cease  from  tormenting.  Let  us  consider  the  horrors  of  the  future,  and 
remember  that  these  spirits  now  fill  the  air,  and  that  Satan  is  called, 
"  the  prince  of  the  power  of  the  air."  (Eph.  ii.  2.)  This  prince  seeks 
now  to  deceive  the  soul,  in  order  that  it  may  be  cast  into  hell  hereafter. 
There  will  be  no  escape  for  us,  if  not  washed  in  the  blood  of  Christ, 
and  sanctified  by  his  Spirit.  What  do  we  know  of  pardon  and  holi- 
ness ?  Have  we  obtained  these  precious  gifts  from  Christ  ?  He  died 
that  we  might  obtain  them.  Are  there  any  of  us,  of  whom  it  may  be 
said,  that  "  they  are  taken  captive  by  the  devil  at  his  will  ?"  Jesus  can 
command  the  devil  to  let  us  go,  and  he  will  do  so,  if  we  implore  his 
help.  But  the  devil  will  not  let  go  his  captives,  unless  he  is  compel- 
led ;  he  diligently  watches  over  them,  lest  they  should  believe  and  be 
saved,  accompanies  them  to  church  and  follows  them  home.  Yes,  he 
follows  them  close,  for  he  has  a  numerous  train  of  servants  at  his  com- 
mand. But  there  is  a  place  where  he  cannot  come  ;  the  shadow  of 
ihe  Almighty's  wings.  O  enter  into  the  secret  place  of  the  Most  High, 
and  there  you  shall  be  safe  ;  for  He  shall  cover  thee  with  his  feathers, 
and  under  his  wings  shalt  thou  trust ;  the  young  lion  and  the  dragoc 
shalt  thou  trample  under  foot.     (Ps.  xci.) 

Evening  Scripture  portion. 
Ps.  L.     God's  rejection  of  the  services  of  the  wicked. 

14 


106  THE  SCENE  AT  SUNSET  AND  SUNRISE.  [feB.  21. 


Mark  I.  29-39. — The  scene  at  sunset  and  sunrise 

It  is  our  privilege  to  possess  an  account  of  the  chief  events  of  one 
whole  day  that  our  Saviour  passed  upon  earth.  It  vi^as  a  Sabbath-day. 
In  vv^hat  labors  of  love  was  that  Sabbath  spent !  In  the  morning  Jesus 
was  at  the  synagogue,  where  he  cast  out  a  devil.  After  the  service 
he  returned  to  Simon  Peter's  house,  which  was  in  the  city  of  Caper- 
naum. There  he  healed  Peter's  wife's  mother  of  a  fever.  How  much 
tenderness  there  was  in  the  manner  in  which  the  miracle  was  per 
formed  :  "  He  took  her  by  the  hand  and  lifted  her  up."  At  his  touch 
the  fever  fled,  and  strength  returned.  After  a  fever,  a  person  is  always 
exceedingly  weak ;  but  this  woman  arose,  and  waited  upon  her  de 
liverer.  How  gladly  must  she  have  waited  on  him  by  whom  she  had 
been  restored  !  Has  Jesus  done  nothing  for  us  ?  Has  he  never 
healed  us  when  we  were  sick  ?     Are  we  anxious  to  serve  him  ? 

When  the  sun  was  set,  the  Sabbath  was  ended;  for  the  Jewish  Sab- 
bath began  on  Friday  evening,  and  ended  on  Saturday  evening.  Then 
numbers  flocked  to  Jesus,  and  he  healed  them  all.  This  was  a  painful 
and  laborious  service.  Could  Jesus  behold  unmoved  the  diseased 
creatures  that  were  brought  to  him  ?  Could  he  hear  the  ravings  of 
those  possessed  with  devils,  and  the  cries  of  those  in  pain,  without 
anguish  of  spirit  ?  Impossible  ;  for  his  heart  was  full  of  compassion. 
Some  persons  turn  away  from  the  view  of  misery,  because  it  gives 
them  uneasiness  ;  but  such  conduct  is  selfish.  Our  blessed  Saviour 
felt  far  more  at  the  sight  of  suffering  than  we  can  feel ;  yet  he  was 
willing  to  bear  the  pangs  of  sympathy.  In  this  self-denying  compas- 
sionate behavior,  he  fulfilled  Isaiah's  prophecy.  "  Surely  he  hath 
borne  our  griefs  and  carried  our  sorrows,"  (Is.  Ivi.  3  ;)  or  as  St. 
Matthew  expresses  it,  "  Himself  took  our  infirmities,  and  bare  our 
sicknesses." — (Matt.  viii.  17.)  He  did  this,  not  only  hy  partaking  of 
them,  but  by  relieving  them.  He  left  us  an  example  that  we  should 
follow  his  steps.  We  are  not  to  give  ourselves  up  to  selfish  enjoyment, 
while  our  fellow-creatures  are  groaning.  No  ;  we  are  to  lay  ourselves 
out  for  their  good  ;  to  visit  the  sick,  to  give  them  food  and  medicine, 
and  kind  words  of  sympathy,  and  to  be  ready,  if  needful,  to  nurse  them. 
Thus  shall  we  follow  Christ,  who  bare  our  sicknesses. 

The  Lord  Jesus  rested  when  his  day  of  labor  was  over,  but  he  rose 
a  long  while  before  the  dawn  to  pray.  He  thirsted  for  communion 
with  his  Father.  We  always  find  lime  to  do  those  things  in  which  we 
much  delight.  Those  who  say  they  have  no  time  to  pray,  show  that 
they  do  not  love  to  pray.  A  Christian  finds  prayer  as  necessary  for 
his  soul,  as  food  for  his  body. 

The  Saviour's  retirement  was  interrupted  by  his  disciples,  (and  by 
the  people  of  the  city,  as  St.  Luke  tells  us,)  who  said,  "  All  men  seek 
thee."  Was  this  addressed  to  him  who  was  despised  and  rejected  of 
men  ?     But  how  few  of  those  who  sought  him  truly  loved  him  !  Thus 


FEB.  22.]  THE  CURE  OF  THE  LEPER.  107 

it  is  now.     Multitudes  will  flock  to  hear  an  earnest,  interesting  preacli- 
er ;  but  only  a  few  receive  into  their  hearts  the  blessed  Gospel  he  pro 
claims. 

Jesus,  however,  could  not  stay  in  Capernaum ;  and  he  said,  "  Let 
us  go  into  the  next  towns,  that  I  may  preach  there  also  ;  for  therefore 
came  I  forth."  He  ever  remembered  the  purpose  for  which  he  came 
into  the  world :  not  his  own  pleasure,  but  the  glory  of  God  in  the  sal- 
vation of  sinners.  For  what  purpose  were  we  sent  into  the  world  ? 
Our  own  amusement  ?  O  no ;  yet  many  live  as  if  they  were  born 
merely  to  live  in  pleasure,  and  then  to  die  like  the  beasts.  We  were 
born  that  God  might  be  glorified  by  us  and  in  us.  A  young  lady  was 
once  converted  by  meditating  on  the  first  answer  in  the  Assembly's 
Catechism.  The  first  question  is,  "  What  is  the  chief  end  of  man  ^" 
The  answer,  "  To  glorify  God,  and  enjoy  him  forever."  She  felt  that 
she  was  not  fulfilling  this  end  while  spending  her  time  in  vain  and 
worldly  pleasures.  By  the  grace  of  God  she  gave  them  up,  and  be- 
came an  eminent  Christian. 

Eveninjf  Scripture  portion.    Job  XXIX.    Deeds  of  mercy. 


Matt.  IV.  23-25.     Mark  I.  40-45. — The  cure  of  the  leper  and  of 
multitudes  with  divers  diseases  and  torments. 

How  full  of  labors  of  love  was  our.  Saviour's  life  below  !  Viisprin 
cipal  object  was  to  preach  the  Gospel,  but  he  confirmed  his  word  by 
various  cures.  These  bodily  cures  represented  the  spiritual  blessings  he 
came  to  bestow.  As  he  healed  all  manner  of  diseases  without  any  ex- 
ception, so  he  could  forgive  all  manner  of  sins  ;  for  his  blood  cleanseth 
from  all  sin.  No  disease  was  too  bad  for  him  to  cure,  no  devil  too 
strong  for  him  tO  cast  out ;  neither  was  any  sin,  if  repented  of,  too 
great  for  him  to  forgive.  He  declared,  "  All  manner  of  sin  and  blas- 
phemy shall  be  forgiven  unto  men." 

We  cannot  wonder  that  crowds  followed  Him,  when  He  bestowed 
such  abundant  temporal  benefits.  We  know  how  men  value  the  health 
of  the  body.  But  Jesus  was  far  more  anxious  to  save  the  souls  than 
to  heal  the  bodies  of  men,  and  therefore  he  sought  for  opportunities  to 
preach  his  holy  woid.  Probably  one  reason  for  his  charging  the  leper  not 
to  mention  the  means  of  his  recovery  was,  that  he  foresaw  that  if  the 
miracle  were  made  known,  a  still  greater  throng  of  diseased  persons 
would  be  collected,  and  that  by  this  means  his  preaching  would  be  in- 
terrupted. Disease  of  body  must  have  appeared  to  him  very  light, 
compared  to  that  disease  of  the  soul  which  leads  to  destruction.  We 
judge  of  diseases  by  their  end,  and  not  by  their  beginning.  If  we 
nave  seen  a  man  die  in  torments  from  any  disease,  when  we  see  the  be- 


108  THE  CURE  OF  THE  LEPER.  [feB.  22. 

ginning  of  that  disease  in  another  we  are  filled  with  horror.  Jesus 
had  seen  souls  tormented  in  burning  flames,  and  he  knew  that  sin  was 
the  beginning  of  hell. 

Of  all  diseases  none  represents  sin  in  a  more  striking  manner  than 
the  leprosy.  In  the  first  place  the  leprosy  was  di  polluting  disease.  It 
rendered  a  man  unfit  to. enter  the  temple,  or  even  to  associate  with  his 
fellows;  as  by  God's  law  any  one  who  touched  him  became  unclean. 
Thus  sin  unfits  man  from  entering  heaven,  and  for  the  society  of 
spotless  saints  and  angels. 

The  leprosy  was  also  a  spreading  disorder.  It  covered  a  man  with 
white  scales  from  the  crown  of  the  head  to  the  sole  of  the  foot.  Thus  sin 
has  defiled  all  our  powers.  It  has  disordered  our  affections,  blinded 
our  understandings,  hardened  our  consciences,  and  perverted  our  wills. 

The  leprosy  was  apainful  disease.  The  hands  and  feet  of  the  poor 
leper  are  often  eaten  away,  and  in  this  crippled  state  he  drags  out  a  mis- 
erable existence.  But  what  disease  is  as  painful  as  sin — the  swellings  ol 
pride,  the  tumults  of  passion,  the  anxieties  of  covetousness,  the  gnaw- 
ings  of  envy,  the  gloom  of  unbehef  ?  Some  have  been  induced  to 
pray  for  a  new  heart,  not  from  fear  of  the  wrath  to  come,  but  on  ac- 
count of  the  present  misery  of  their  unconverted  state. 

The  leprosy  also  was  incurable.  When  the  king  of  Syria  in  former 
times  asked  the  king  of  Israel  to  cure  Naaman  his  captain,  the  terrified 
monarch  rent  his  clothes,  saying,  "Am  I  God,  to  kill  and  make  alive, 
that  this  man  doth  send  unto  me  to  cure  a  man  of  his  leprosy?"  (2 
Kings  V.  7.)  Sin  also  is  incurable  by  man.  None  cdin  forgive  sins  but 
God  alone  ;  none  can  overcome  sins  but  God  alone.  Tears  cannot 
wash  out  our  past  sins,  nor  can  good  resolutions  keep  us  from  com- 
mitting them  in  time  to  come. 

Having  then  a  leprosy  in  our  souls,  let  us  imitate  the  poor  leper  ot 
whom  we  read.  Behold  him  falling  at  the  feet  of  Jesus,  beseeching 
his  help.  Are  our  prayers  earnest  like  his  ?  or  do  we  ask  for  eternal 
blessings  with  less  earnestness  than  a  beggar  asks  for  an  alms  ? 

The  leper's  prayer  is  remarkable  :  "  If  thou  wilt  thou  canst  make 
me  clean."  He  doubted,  not  the  power  of  Jesus,  but  his  mercy.  Yet 
his  mercy  is  as  great  as  his  power.  It  is  true  that  by  his  power  he 
stretched  out  the  heavens,  and  laid  the  foundation  of  the  earth.  But  it 
is  also  true  that,  "  High  as  the  heaven  is  above  the  earth,  so  great  is 
his  mercy  towards  them  that  fear  him."  Had  this  leper  known  the 
compassion  of  the  Saviour's  heart,  he  would  not  have  said,  "i/*  thou 
wilt !" 

Observe  how  tenderly  Jesus  felt  for  him  :  "  Moved  with  compassion^ 
he  put  forth  his  hand  and  touched  him."  He  showed  his  condescen- 
sion by  touching  the  loathsome  leper,  from  whom  all  others  fled.  Thus 
he  encourages  polluted  sinners  to  approach  him.  He  will  not  repel 
them,  and  say,  "  Stand  by  thyself,  for  I  am  holier  than  thou  ;"  He  in 
vites  them  to  come  near,  and  he  offers  by  his  holy  touch  to  heal  them. 
Fear  not,  penitent  sinner ;  stay  not  till  you  are  better ;  believe  that  Je- 


FEB.  23.]  THE  PARALYTIC  LET  DOWN.  109 

sus  will  welcome  you  as  you  are.  His  blood  is  a  fountain  for  sin  and 
uncleanness  ;  he  himself  stands  by  to  wash  you  in  it.  Come  to  him 
to  be  healed  ;  your  cure  shall  be  'perfect ;  all  your  sins  shall  be  for- 
given and  cast  into  the  depths  of  the  sea,  and  you  shall  be  restored  to 
the  favor  of  God,  and  admitted  into  the  heavenly  Jerusalem. 

Evening  Scripture  portion.    II.  Kings  V.    Naaman. 


Luke  V.  16-26. — Theparalytic  let  down  through  the  house-top. 

The  Lord  Jesus,  being  prevented  for  a  time  from  entering  the  towns 
by  the  immense  crowds  that  collected  wherever  he  came,  retired  into  the 
wilderness.  How  blessed  was  the  use  which  he  made  of  his  retirement ! 
He  gave  himself  unto  prayer.  And  shall  we  venture  to  live  without 
prayer — without  much  prayer — without  fervent  prayer  !  How  can  we 
hope  for  any  peace  of  mind  without  prayer  to  the  God  of  peace  1 

Soon,  however,  our  Saviour  came  into  the  towns  again.  It  was  in 
Capernaum  that  he  healed  the  man  sick  of  the  palsy.  He  was  then 
preaching  in  a  house,  and  many  of  the  wise  and  great  were  present, 
watching  maliciously  his  words  and  actions. 

It  was  on  this  occasion  that  four  men,  bearing  a  poor  paralytic,  un^ 
able  to  get  in  at  the  door,  ascended  to  the  top  of  the  house,  (probably 
by  some  stairs  outside,)  and  let  down  their  sick  friend  through  the 
roof.  Great  surprise  must  have  been  felt  by  the  crowd  below  when 
the  bed  descended  in  the  midst.  Our  Saviour  was  not  annoyed  by  the 
interruption  ;  he  was  always  ready  to  help  the  afflicted,  and  rejoiced  at 
beholding  any  proof  of  faith  in  his  power.  In  this  instance  he  seems 
to  have  perceived  some  spiritual  desire  in  the  man ;  for,  instead  of 
healing  him  immediately,  he  said,  "  Thy  sins  be  forgiven  thee  ;"  and, 
as  St.  Matthew  relates,  he  said  also,  "  Son,  be  of  good  cheer ;"  as  if  he 
regarded  him  with  especial  tenderness,  as  a  son,  who  mourned  more  for 
his  sins  than  for  his  sufferings.  This  man  was  surely  one  of  the  bro- 
ken-hearted ones  that  Jesus  came  to  bind  up. 

But  what  do  you  think  of  the  conduct  of  the  friends  of  the  para- 
lytic ?  If  they  had  not  been  very  anxious  about  the  recovery  of  the 
sufferer,  they  would  have  retired  when  they  saw  the  crowd  around  the 
door ;  but  they  had  set  their  hearts  upon  bringing  him  to  Jesus,  and 
they  were  ingenious  in  finding  out  a  way.  If  we  are  as  anxious  to 
obtain  spiritual  blessings,  as  they  were  to  benefit  the  sick  man,  we  shall 
be  ingenious  too.  We  shall  find  time  in  almost  any  circumstances  for 
prayer,  and  for  reading  the  Scriptures.  Some  pious  prisoners  were 
once  confined  in  a  dark  dungeon,  and  only  had  light  allowed  for  a  few 
minutes  at  meal-time.  How  could  they  read  the  Bible  ?  They  used 
the  light  to  read  it,  and  they  ate  in  the  dark.     What  holy  ingenuity 


110  THE  POOL  OF  BETHESDA.  [feb.  24. 

they  displayed  !  There  are  others  who  have  used  a  like  ingenuity  in 
contriving  means  to  bring  sinners  to  Jesus.  The  last  day  will  reveal 
how  abundantly  their  pious  plans  have  been  blessed. 

Jesus  knew  that  his  power  to  forgive  sins  was  doubted  by  the  ene- 
mies who  surrounded  him;  therefore  he  inquired  which  was  easier,  to 
forgive  sins,  or  to  heal  the  man.  He  knew  which  they  thought  the 
easier — to  forgive  sins.  Mistaken  idea  !  It  was  so  hard,  that  Jesus  shed 
his  blood,  that  he  might  procure  this  forgiveness.  Little  did  his  ene- 
mies know  what  it  would  cost  him  to  be  able  to  say,  "  Thy  sins  be  for- 
given thee." 

The  pardon  He  bestows  is  valued  only  by  those  who  groan  beneath 
the  burden  of  sin.  The  great  reformer,  Martin  Luther,  so«  n  after  he 
had  become  a  monk,  fell  dangerously  ill.  Though  he  had  long  sought 
for  pardon,  he  was  filled  with  terror  at  the  prospect  of  eteinily.  It 
was  then  that  an  aged  monk  visited  his  cell,  and  reminded  him  of  those 
words  in  the  creed,  "  I  beheve  in  the  forgiveness  of  sins." — "  Beheve," 
said  the  old  man,  "  not  only  that  the  sins  of  David  or  Peter  are  forgiv- 
en, but  that  your  own  are  pardoned."  These  words  were  a  balm  to 
Luther's  wounded  heart.  He  thought  no  more  of  gaining  heaven  by 
his  own  righteousness,  but  looked  with  confidence  to  the  mercy  of  God 
in  Christ. 

Evening  Scripture  portion.    Ps.  XXXII.     Forgiveness  of  sins. 


John  V.  1-9. — The  miracle  at  the  pool  of  Bethesda. 

Can  we  hear  of  this  pool  without  being  reminded  of  that  fountain 
for  sin  which  Jesus  has  provided  in  his  Gospel  ?  This  pool  was  called 
Bethesda,  which  signifies  "House  of  mercy."  And  has  not  Jesus 
opened  a  house  of  mercy  in  his  Word  ?  The  poor  sick  people  who 
sat  near  the  water's  side  represent  diseased  souls,  such  as  we  all  have 
by  nature  ;  only  our  souls  are  far  more  diseased  than  their  bodies  were  : 
for  some  of  them  were  blind,  and  others  halt,  and  others  withered,  but 
our  souls  are  diseased  in  all  their  powers.  Neither  had  they  all  been 
afflicted  mani/  years.  Even  the  man  who  had  been  thirty-eight  years 
sick  had  not  been  sick  from  his  birth :  but  our  souls  have  been  dis- 
eased by  sin  ever  since  we  were  born. 

The  pool  of  Bethesda  is  not  an  exact  image  of  salvation :  for  only 
the  first  that  stepped  in  it  was  cured.  But  what  would  become  of 
sinners,  if  Christ's  salvation  were  thus  straitened  ?  Blessed  be  God, 
the  fountain  of  Christ's  blood  is  opened  to  all  sinners  unto  the  end  of 
the  world.  How  much  selfishness  must  have  been  displayed  at  the 
borders  of  this  pool !  how  each  man  must  have  viewed  his  neighbor 
with  an  evil  eye,  fearing  lest  by  another  stepping  in  before  him  ha 


FEB.  25.]  THE  RESTORED  PARAIiYTIC.  HI 

should  himself  be  deprived  of  a  cure  !  How  differently  ought  we  to 
view  our  fellow-sinners  !     Their  salvation  will  not  hinder  ours. 

Yet  in  one  respect  we  ought  to  imitate  the  sick  people  around  the 
pool, — in  their  earnestness.  As  they  knew  the  first  only  would  be 
cured,  how  patiently  they  watched  around  the  pool,  how  eagerly  they 
rushed  in  after  the  troubling  of  the  water  !  We  ought  to  seek  God  as 
earnestly  as  if  only  one  could  obtain  salvation ;  then  not  one  should 
fail  to  obtain  it. 

It  appears  that  Jesus  was  not  known  by  these  sick  people.  Had 
they  known  the  great  Physician  was  so  near,  what  a  cry  would  have 
been  raised  from  a  multitude  of  suffering  lips  !  Jesus  approached  one 
of  these  pitiable  objects.  It  was  one  who  had  been  very  long  afflicted, 
who  had  been  anxiously  seeking  a  cure,  and  who  had  no  friend  to  help 
him  into  the  pool.  Some  person  indeed  had  brought  him  to  the  edge 
of  the  pool ;  but  not  one  had  watched  by  him  to  plunge  him  in  at  the 
critical  moment. 

Jesus  knew  his  desolate  condition,  and  the  bitter  disappointments 
he  had  suffered.  He  selected  him  as  a  fit  object  on  whom  to  display 
his  power  and  mercy.  The  poor  paralytic  was  not  accustomed  to  the 
voice  of  kindness.  It  must  have  refreshed  his  weary  spirit  to  hear 
Jesus  inquire,  "  Wilt  thou  be  made  whole  ?"  Immediately  he  began 
to  pour  out  his  complaints  into  the  ear  of  the  compassionate  stranger, 
hoping  perhaps  that  he  should  obtain  his  help  the  next  time  the  water 
was  troubled.  But  there  was  richer  mercy  in  store  for  him,  than  any 
man  or  angel  could  bestow  ;  for  by  a  word,  Jesus  restored  him  sud- 
denly, and  perfectly. 

That  Saviour  knows  the  circumstances  of  all  his  creatures  now  scat- 
tered over  the  world  ;  and  we  know  that  he  pities  those  who  have  no 
friends  to  teach  them  the  way  of  salvation,  especially  when  they  them- 
selves are  concerned  about  their  own  souls.  He  may  let  them  remain 
for  a  time  in  distress  and  perplexity  ;  but  He  will  not  let  them  perish  in 
their  ignorance. 

Evening  Scripture  portion.    Lev.  XIII.    Fountain  of  nru 


John  V.  10-16. —  Chrisfs  interview  with  the  restored  paralytic. 

We  have  in  this  history  an  instance  of  the  bitter  hatred  of  men  to 
the  truth.  Why  did  the  Jews  accuse  Jesus  of  having  broken  the  Sab- 
bath ?  Was  it  because  they  reverenced  that  day  ?  By  no  means. 
We  may  judge  of  their  respect  for  the  Sabbath  by  their  regard  for  the 
temple ;  and  we  know  that  they  made  it  a  den  of  thieves,  and  filled  it 
with  sheep,  and  oxen,  and  money-changers.     They  did  not  care  in 


112  THE  RESTORED  PARALYTIC.  [fEB.  25. 

their  hearts  for  the  service  of  God.  And  had  Jesus  caused  the  par- 
alytic to  break  the  Sabbath  ?  No  ;  for  though  God  had  forbidden  men 
to  bear  burdens  on  the  Sabbath-days,  He  never  intended  that  a  sick 
man  suddenly  healed  should  not  carry  home  his  bed. 

The  reason  the  Jews  objected  to  the  action  v^as,  that  they  suspected 
who  had  cured  the  paralytic  ;  and  they  were  offended  with  the  rebukes 
that  Jesus  had  often  given  them  in  his  sermons,  and  in  his  conversation. 
Holy  men  are  generally  watched  in  this  way.  Why  have  faithful 
preachers  in  later  days  been  insulted  ?  Because  they  interfere  with 
the  vices  of  men. 

The  restored  cripple  was  unable  to  gratify  the  malice  of  the  Jews, 
by  informing  them  of  the  name  of  his  dehverer.  He  knew  it  not. 
Must  he  not  have  longed  to  discover  it  ?  Soon  Jesus  afforded  him  the 
opportunity.  He  found  him  in  the  temple.  We  are  glad  to  hear  that 
the  poor  man  went  there.  For  thirty-eight  years  he  had  been  unable 
to  tread  God's  courts,  and  perhaps  before  that  period  he  may  have 
been  unwilling ;  for,  from  the  words  of  the  Lord  addressed  to  him,  we 
have  reason  to  fear  he  had  been  an  ungodly  youth. 

This  was  the  warning  he  received.  "  Behold  thou  art  made  whole , 
sin  no  more,  lest  a  worse  thing  come  upon  thee."  It  appears  that  his 
affliction  had  been  sent  as  a  punishment  for  early  sins.  All  afflictions 
are  not  sent  as  punishments.  Those  of  Job  were  trials  of  his  faith. 
But  they  are  often  sent  to  those  who  know  not  God,  that  they  may  re- 
member their  sins  and  turn  from  them. 

It  was  a  heavy  chastening  that  the  paralytic  had  endured — an  illness 
of  thirty-eight  years.  At  length  he  was  delivered.  What,  if  he  should 
return  to  sin  !  how  many  have  acted  thus  ! — After  vows  and  tears  they 
have  risen  from  their  sick  beds,  to  requite  their  God  with  black  in- 
gratitude. What  must  be  the  consequence  of  such  conduct  ? — a  worse 
thing  will  come  upon  them.  Is  there  any  thing  worse  than  a  palsy  of 
thirty-eight  years'  continuance  ?  Let  the  lost  spirits  speak,  who  have 
spent  but  one  hour  in  the  flames  of  hell.  How  gladly  would  they  ex- 
change their  place  for  the  most  suffering  bed  to  be  found  on  earth  ! 

He  who  gave  this  warning  was  soon  to  taste  the  punishment  of  sin 
himself,  and  to  know  by  experience  that  worse  thing  of  which  he  spoke. 
In  two  or  three  short  years  Jesus  would  be  extended  on  a  cross,  and 
nailed  there  for  our  sins,  and  would  bear  the  weight  of  God's  infinite 
wrath.  By  the  blood  he  then  shed,  he  is  able  to  save  us  from  eternal 
wo.  But  those  who  go  on  in  sin  shall  taste  something  worse  than  any 
thing  they  have  known  on  earth. 

\ie  there  any  here  who  still  love  sin  ?  Remember  these  words  : 
"  Sin  no  more,  lest  a  worse  thing  come  upon  thee."  It  is  Jesus  who 
utters  them  ;  He  who  has  delivered  sinners  by  his  own  death ;  He, 
even  He,  entreats  them  not  to  continue  in  sin. 

Evening  Scripture  portion.    Amos  IV.     Warnings  against  sin. 


FEB.  26.]  CHRIST'S  DEFENCE  OF  HIMSELF.  113 


John  V.  17-30. —  Chris fs  defence  of  himself  before  the  Sanhedrim. 

This  is  part  of  our  Lord's  defence  of  himself  against  the  Jews. 
We  know  not  in  what  place  he  made  this  defence.  Sonfie  think  he 
made  it  before  the  great  council  of  seventy  persons,  called  the  Sanhe- 
drim ;  and  others  think  He  made  it  in  the  temple.  But  all  must  allow 
that  he  made  it  publicly  to  the  great  and  learned  Jews,  who  were  his 
deadly  enemies,  and  who  even  then  sought  to  kill  him.  They  wanted 
to  find  an  accusation  against  him,  and  the  accusation  they  now  made 
was  that  of  Sabbath-breaking.  The  first  sentence  our  Saviour  uttered 
in  his  defence  is  difficult  to  understand. 

Ver.  17.  *'  My  Father  worketh  hitherto,  and  I  work." 

What  works  did  his  Father  work  ?  He  had  made  the  world  in  six 
days,  and  had  then  rested.  He  had  rested  from  creating^  but  not  from 
preserving.  God  preserveth  man  and  beast  continually.  He  is  work- 
ing in  this  manner  on  every  side  continually.  Were  he  to  cease  from 
this  work  on  the  Sabbath-day,  or  on  any  other  day,  all  creatures  would 
sink  into  death  ;  for  it  is  God  that  preserves  even  the  angels  of  heaven 
from  death  every  moment.  It  is  in  Him  we  live,  and  move,  and  have 
our  being.  Jesus,  in  curing  the  paralytic,  had  done  a  work  of  this 
kind :  he  had  renewed  his  life  by  imparting  new  strength  to  him. 
Tims  the  Jews  were  accusing  him  of  sin  for  doing  works  which  the 
Father  was  always  doing,  and  which  he  also  was  always  doing ;  for 
his  Father  and  he  were  joined  together  in  every  work.  Jesus,  as  well 
as  the  Father,  had  created  the  world,  and  he,  as  well  as  the  Father, 
upheld  all  things  by  the  word  of  his  power ;  therefore  he  said,  "  My 
Father  worketh  hitherto,  and  I  work."  And  why  are  the  Father  and 
the  Son  always  thus  united  in  their  works  ?  Because  they  are  one 
God  :  Father,  Son,  and  Holy  Ghost  are  one  God. 

The  defence  Jesus  made  of  his  work  only  brought  fresh  matter  of 
accusation  against  him ;  because  he  had  called  God  his  Father,  and 
thus  had  made  himself  equal  with  God.  Now  they  not  only  accused 
him  of  breaking  the  Sabbath,  but  of  the  greater  crime  of  blasphemy. 
And  how  did  Jesus  defend  himself  from  the  charge  ?  Not  by  deny- 
ing that  He  had  said  that  He  was  equal  with  God,  but  by  speaking 
of  those  great  works  which  He  would  do,  and  which  would  show  who 
He  was.  Those  great  works  are  to  give  life,  and  to  execute  judg- 
ment. Who  could  do  such  works  but  God  himself!  Even  at  the 
moment  Jesus  was  speaking,  He  was  able  to  give  spiritual  life  to  dead 
souls  ;  for  he  said,  (verse  25,)  ''  The  hour  is  coming,  and  now  is,  when 
the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they  that  hear 
shall  live."  He  has  been  doing  this  work  ever  since  that  hour.  We 
do  not  see  the  dead  souls  arise,  but  Jesus  does.  He  knows  when  he 
quickens  a  sinner  who  was  dead  in  trespasses  and  sins.  A  time  is 
approaching  when  his  power  will  be  publicly  displayed  as  the  Life, 
and  as  the  Judge  of  the  world,  (verse  28.)     ''  The  hour  is  coming,  in 

15 


1  14  CHRIST'S  DEFENCE  OF  HIMSELF.  [feB.  27. 

the  wliicli  all  that  are  in  the  graves  shall  hear  his  voice,  and  shall  come 
forth  :  they  that  have  done  good  unto  the  resurrection  of  life,  and  they 
that  have  done  evil  unto  the  resurrection  of  damnation." 

This  is  an  awful  declaration.  It  once  av^rakened  an  aged  sinner 
from  the  sleep  of  death.  He  w^ent  to  the  church  v^here  the  Rev.  Jo- 
seph Milner  preached,  and  heard  this  passage  given  out  as  the  text. 
He  heard  no  more,  for  the  words  took  possession  of  his  mind,  and 
filled  him  with  anguish.  He  sought  the  Lord,  obtained  forgiveness, 
and  became  as  eminent  for  holiness  as  he  had  before  been  for  iniquity. 
God  alone  knows  all  the  conquests  of  his  own  word.  Verses  of  Scrip- 
ture which  are  heard  by  many  with  indifference,  have,  through  the 
power  of  the  Holy  Spirit,  given  life  to  souls  now  rejoicing  in  the  pres- 
ence of  God. 

Evening  Scripture  portion.     Acts  XII.  16  to  end.     The  Judgment  day. 


John  V.  31-39. — The  defence  continued. 

It  is  supposed  that  Jesus  at  this  time  w^as  standing  in  the  presence 
of  the  great  council  of  the  Jews,  called  the  Sanhedrim.  He  had  been 
accused  of  having  healed  the  paralytic  on  the  Sabbath-day ;  and  then 
of  having  made  himself  equal  with  God.  Did  he  deny  either  charge  ? 
By  no  means ;  but  he  more  fully  declared  his  own  glory  as  the  Son 
of  God.  He  brought  forth  his  witnesses.  His  first,  a  great  witness, 
was  his  Father  who  sent  him.  (See  ver.  32.)  "  There  is  another  that 
beareth  witness  of  me." 

Yet  He  condescended  to  appeal  to  a  human  witness  also,  even  to 
John  the  Baptist.  He  said,  "  Ye  sent  unto  John,  and  he  bare  witness 
unto  the  truth."  You  have  not  forgotten  what  is  recorded  in  John  i. 
19-23.  "  The  Jews  (that  is,  the  chief  men)  sent  priests  and  Levites 
from  Jerusalem  to  ask  John,  Who  art  thou  ?"  They  came  to  him  in 
the  wilderness  where  he  was  preaching ;  and  he  took  that  opportunity 
of  bearing  witness  to  Jesus.  He  said,  "  There  standeth  one  among 
you  whom  ye  know  not ;  he  it  is  who  coming  after  me  is  preferred 
before  me,  whose  shoe's  latchet  I  am  not  worthy  to  unloose."  (Ver. 
26,  27.) 

How  could  the  Jews  resist  this  testimony  1  For  a  season  they  had 
rejoiced  in  his  light ;  that  is,  for  a  time  they  had  admired  his  preach- 
ing ;  yet  they  would  not  believe.  John  had  now  ceased  to  preach,  for 
he  was  shut  up  in  prison . 

Jesus  next  described  the  different  ways  in  which  his  Father  wit- 
nessed to  him.  There  were  three  ways  :  Firsts  By  enabling  him  to 
do  miracles,  such  as  healing  the  poor  paralytic :  those  were  *'  the 


FEB.  27.]  CHRIST'S  DEFENCE  OF  HIMSELF.  115 

works  which  his  Father  had  given  him  to  finish,"  mentioned  in 
verse  42. 

Secondly,  (see  verse  37.)  His  Father  himself  had  borne  witness 
of  him,  by  speaking  from  heaven  at  his  baptism,  saying,  "  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased."  Such  a  voice  had  never 
been  heard  at  any  time  before,  witnessing  for  the  old  prophets,  nor 
had  such  a  display  of  glory  been  seen.  It  was  the  excellent  glory,  as 
St.  Peter  calls  the  brightness  of  the  Father.    (2  Peter  i.  17.) 

Thirdly,  The  Father  had  borne  witness  to  his  Son,  in  the  Scrip- 
tures, that  is,  in  the  prophecies.  Jesus  bade  the  Jews  search  the 
Scriptures ;  saying,  "  They  are  they  which  testify  of  me."  (See 
ver.  39.) 

Had  not  the  Jews  of  old  sufficient  proofs  that  Jesus  was  the  Son 
of  God  ?     And  we  also  have  abundant  evidence  of  this  important  truth. 

We  have  not  heard  John  the  Baptist  preach,  that  burning  and  shi- 
ning light,  but  we  have  heard  other  preachers  speak  of  Christ  with 
devoted  affection. 

We  have  seen  no  miracles  wrought,  no  blind  eyes  nor  lame  feet 
restored  ;  but  we  have  seen  greater  works  than  these.  We  have  seen 
miracles  done  upon  the  soul.  Have  we  never  known  a  person,  who 
lived  a  wicked  life,  changed  by  the  power  of  the  Gospel  into  a  holy 
creature  ?  Is  it  not  far  more  wonderful  to  see  a  man's  mind  changed 
than  his  body  ?  None  can  make  such  a  change  but  God.  *'  Can  the 
Ethiopian  change  his  skin,  or  the  leopard  his  spots  ?  then  can  they 
who  are  accustomed  to  do  evil  learn  to  do  good."  Had  we  seen  a 
black  man  changed  into  a  White  man,  we  should  not  have  seen  so 
great  a  wonder  as  if  we  had  seen  a  child  of  the  devil  changed  into  a 
child  of  God. 

We  have  another  witness — the  Old  Testament  Scripture.  It  is 
filled  with  prophecies  concerning  Christ.  Have  you  read  them  ?  See 
how  Isaiah  declares,  that  he  shall  be  brought  like  a  lamb  to  the  slaugh- 
ter :  how  Zechariah  says  he  shall  ride  on  an  ass,  and  be  sold  for  thirty 
pieces  of  silver  :  how  Micah  foretells,  he  shall  be  born  in  Bethlehem  ; 
and  how  David  in  the  Psalms  predicts,  that  vinegar  shall  be  given  to 
him  in  his  thirst,  that  his  garments  shall  be  parted,  and  his  hands  and 
feet  pierced.  The  Jews,  though  they  will  not  beheve  in  Jesus,  re- 
gard these  prophecies  as  the  word  of  God,  and  have  kept  them  sacred 
for  many  ages.  How  can  we  disbelieve  such  proofs  ?  And  if  Jesus 
be  the  Son  of  God  indeed,  and  in  truth,  let  us  consider  whether  we  are 
prepared  to  stand  before  his  judgment-seat  ?  Have  we  believed  in 
him  with  our  hearts  ? 

Evening  Scripture  portion.    Heb.  I.     The  Divinity  of  Christ 


k 


116  CHRIST'S  DEFENCE  OF  HIMSELF  [feB.  2&. 


John  V.  40  to  end. —  The  defence  concluded. 

This  ended  the  Saviour's  defence  of  himself  before  the  chief  Jews. 
These  last  verses  vfe  may  call  the  application  of  the  sermon.  How 
forcibly  could  He  speak  to  the  conscience,  who  is  himself  like  a  two- 
edged  sword,  piercing  to  the  dividing  asunder  of  the  soul  and  spirit,  and 
of  the  joints  and  marrow  !  (Heb.  iv.)  He  knew  that  those  to  whom 
he  spoke  would  not  come  unto  Him.  "  Ye  will  not  come  unto  me, 
that  ye  might  have  life."  And  He  knew  why  they  would  not.  It  was 
because  they  had  not  the  love  of  God  in  their  hearts.  He  said,  (ver. 
42,)  "  I  know  you  that  ye  have  not  the  love  of  God  in  you."  As  Je- 
sus was  one  with  the  Father,  if  men  did  not  love  God,  they  could  not 
love  Him.  He  was  not  such  a  Saviour  as  they  liked  ;  he  cared  not 
for  the  pomps  and  vanities  of  the  world,  and  he  did  not  promise  them 
as  rewards  to  his  followers  :  therefore  men  did  not  desire  him  for  their 
Saviour. 

It  is  very  important  for  us  to  consider  this  subject,  because  the  same 
reasons  cause  men  now  to  despise  Christ.  Why  are  they  so  careless 
about  religion  ?  Why  do  they  treat  the  Bible  as  if  it  were  not  true  ? 
Is  it  because  there  is  not  proof  enough  ?  No  ;  but  because  Jesus  is 
too  holy  to  suit  the  taste  of  sinners. 

If  we  were  to  visit  heathen  countries  we  should  find  the  people  de- 
voted to  their  idols :  as  the  Scripture  says,  ^^  mad  upon  their  idols." 
(Jer.  1.  38.)  You  have  heard  of  the  car  of  Juggernaut,  in  India.  When 
it  came  forth,  with  what  transports  of  joy  it  was  viewed  !  Thousands 
travelled  over  sultry  plains  to  attend  it  on  its  way  ;  hundreds  pressed 
forward  to  drag  it  along ;  some  even  threw  themselves  beneath  its 
wheels,  ready  to  be  crushed  in  honor  of  the  frightful  idol  that  sat  en- 
throned upon  the  ponderous  machine.  Why  are  people  so  fervent  in 
the  worship  of  idols  ?  Because  they  imagine  that  these  idols  will  in- 
dulge them  in  sin.  The  Roman  Catholics  show  the  same  zeal  in  their 
religion  of  forms  and  ceremonies.  They  are  ready  to  spend  their  mon- 
ey in  decking  images  with  flowers,  and  in  illuminating  the  pictures  of 
saints  with  candles.  Men  are  wilhng  to  do  any  thing  to  please  God,  but 
to  give  up  their  sins. 

And  why  is  it  that  they  have  no  taste  for  a  holy  and  spiritual  Sa- 
viour ?  Because  they  have  a  taste  for  the  world.  Why  is  it  they  do  not 
love  God  1  Because  they  love  the  world.  Jesus  pointed  out  this  rea- 
son to  his  enemies.  He  said,  "  How  can  ye  believe,  which  receive 
honor  one  of  another  ?"  They  cared  for  the  opinion  of  their  fellow- 
men  ;  therefore  they  would  not  come  to  a  despised  Saviour. 

But,  0  how  foolish  were  they  to  prefer  the  honor  that  mortal  man 

could  give,  above  the  honor  that  the  everlasting  God  could  bestow  ! 

What  shame  will  overwhelm  them  at  the  last  day,  when  even  Moses, 

lithe  prophet  in  whom  they  professed  to  trust,  wiU  disown  them  !     Had 


FEB.  29.]  CHRIST  DEFENDS  HIS  DISCIPLES.  117 

they  believed  his  writings  they  would  have  believed  the  Saviour's 
words;  for  Moses  had  plainly  declared,  in  Deuteronomy  xviii.,  that  God 
would  raise  up  a  prophet  like  himself  to  be  the  teacher  of  the  Jews  ; 
and  such  a  prophet  was  Christ,  When  they  shall  see  the  Lord  appear 
in  all  his  glory  surrounded  by  his  saints,  and  among  them  Moses  and 
all  the  prophets,  they  will  feel  ashamed  of  their  treatment  of  that  bles- 
sed Saviour.  Would  we  enjoy  true  honor  hereafter,  we  must  now 
faithfully  cleave  to  His  despised  name,  and  to  His  despised  people. 
We  must  not  inquire,  "  What  will  the  world  think  of  me,  if  I  follow 
this  command  of  the  Lord  Jesus  ?"  but  we  must  only  ask,  "Will  God 
approve  my  conduct  ?" 

Evening  Scripture  portion.    Deut.  XVIII.     The  prophet  like  unto  Moses. 


Matt.  XIL  1-8. — Christ  defends  his  disciples  when  falsely  charged 
with  the  breach  of  the  Sabbath. 

The  Pharisees  were  so  much  inflamed  against  Christ,  that  now  he 
was  in  Jerusalem  they  sought  eagerly  to  find  some  accusation  against 
him,  or  his  disciples.  They  particularly  watched  them  on  the  Sabbath 
day  ;  and  now  they  thought  they  had  caught  them  in  a  fault,  because 
they  observed  them  plucking  ears  of  corn,  and  rubbing  them  in  their 
hands,  (as  St.  Luke  informs  us,)  and  eating,  as  they  passed  through 
some  fields  on  their  way  to  the  synagogue. 

It  was  particularly  mentioned  in  the  law  of  Moses,  that  men  might 
pluck  either  corn  or  grapes  as  they  went  through  fields  or  vineyards, 
and  eat  them  while  they  were  passing  along,  though  they  might  not 
carry  any  away.  Surely  the  Pharisees  could  not  really  have  thought 
it  was  wrong  in  the  disciples  to  satisfy  their  hunger;  but  there  is 
nothing  so  foolish  that  malice  will  not  say  against  the  object  of  its 
hatred.  What  trifling  and  absurd  accusations  have  been  brought  at 
all  times  against  the  people  of  God  !  It  is  a  great  trial  to  the 
followers  of  Christ  to  know  that  they  are  the  subjects  of  criticism, 
and  the  butt  of  slander.  Some  are  deterred  from  professing  to  be 
religious,  by  the  fear  that  their  conduct  will  then  be  canvassed,  and 
that  they  shall  be  blamed  even  when  innocent.  But  why  should  this 
prospect  alarm  them  ?  The  reproaches  aimed  at  them  are  intended 
for  their  Master.  Is  it  not  an  honor  to  share  in  His  shame  ?  0  that 
our  enemies  could  never  find  greater  cause  to  blame  us  than  the 
Pharisees  had  on  this  occasion  to  blame  Christ's  disciples !  Then 
indeed  should  we  shine  forth  as  the  sons  of  God,  harmless  and 
without  rebuke.  With  what  meekness  the  Lord  Jesus  defended  his 
disciples  !  he  returned  no  railing  accusation,  but  he  mildly  argued 


118  CHRIST  DEFENDS  HIS  DISCIPLES.  [feb.  29. 

with  his  enemies.  His  example  ought  to  lead  us,  when  unjustly 
attacked,  neither  to  give  an  angry  retort,  nor  to  preserve  a  sullen 
silence,  but  to  endeavor,  in  a  gentle  spirit,  to  convince  our  opponents 
by  forcible  arguments. 

These  were  the  arguments  Jesus  offered.  He  said,  *'  Have  you 
not  read  what  David  did?"  (1  Sam.  xxi.)  Have  we  not  read  what 
David  did  ?  He  once  was  fleeing  from  Saul,  and  was  overtaken  with 
hunger  at  Nob,  where  the  tabernacle  was  then  placed.  In  the 
tabernacle  there  was  a  table,  on  which  twelve  loaves,  called  shew- 
bread,  were  placed  every  Sabbath,  and  when  removed,  were  eaten  by 
the  priests.  Yet  the  priests  gave  David  that  holy  bread,  because  they 
had  no  other  to  give  him ;  and  they  were  right  in  doing  so  ;  and  even 
the  Pharisees,  when  they  had  heard  the  history,  had  never  blamed 
David  for  eating  it.  This  was  one  of  the  Lord's  arguments  :  if 
David  might  eat  lioly  bread  when  he  was  hungry,  might  not  the 
disciples  pluck  corn  on  a  holy  day,  when  they  were  hungry  ? 

Another  argument  was  this :  the  priests  did  much  work  on  the 
Sabbath-day  in  the  temple ;  they  killed  animals,  and  kindled  fires, 
though  the  people  in  general  were  forbidden  to  do  these  works  on  the 
Sabbath-day ;  but  the  priests  might  do  them  when  serving  God  in  the 
temple.  Jesus  then  declared  himself  to  be  greater  than  the  temjyle  ; 
for  not  only  God  dwelt  in  his  body  as  in  a  temple,  but  he  was  God  : 
therefore  his  disciples  might  perform  any  works  while  waiting  upon 
him.  How  this  declaration  must  have  exasperated  and  maddened  the 
Pharisees  !  It  teaches  us,  that  on  the  Sabbath  all  works  are  lawful 
which  are  done  in  the  service  of  Christ.  We  may  use  animals  in  his 
service,  and  to  advance  his  kingdom.  "We  may  collect  money  for 
holy  uses,  or  bestow  it.  We  may  write  upon  holy  subjects,  or  dis- 
tribute holy  books.  All  these  acts  are  like  the  services  of  the  priests 
in  the  temple  ;  they  are  done  in  honor  of  One  greater  than  the  temple. 

But  Jesus  added  one  argument  more  :  he  quoted  a  verse  from  the 
prophet  Hosea,  well  known  to  the  Pharisees  in  the  letter,  but  not  in 
the  spirit — "I  will  have  mercy,  and  not  sacrifice."  God  gave  the 
Sabbath  as  a  mercy,  and  mercy  must  never  be  forgotten  on  that  day, 
in  order  to  pay  sacrifice  or  outward  service.  The  hungry  must 
be  fed  and  the  sick  nursed.  God  does  not  wish  any  creature  to 
suffer  on  that  day.  Whatever  is  necessary  for  our  health,  or  for  the 
health  of  others,  may  be  done  on  that  day.  St.  Mark  relates,  that 
Jesus  added,  "  The  Sabbath  was  made  for  man,  and  not  man  for  the 
Sabbath."  The  Sabbath  was  given  by  God  to  man  for  the  benefit 
of  his  soul  and  body.  Of  course  the  soul  is  to  be  the  most  con- 
sidered, because  it  is  of  the  most  worth..  If  any  way  of  spending 
the  Sabbath  does  good  to  our  bodies,  but  hurts  our  souls,  it  is  a  cruel 
and  not  a  merciful  way.  On  the  Monday  morning  we  ought  to 
observe  whether  we  are  more  inclined  to  pray  than  before,  for  thus 
we  may  discover  whether  we  have  spent  the  Sabbath  as  its  Lord  would 
desire. 


MARCH  1.]  CHRIST  HEALS  THE  WITHERED  HAND.  119 

"  The  Son  of  man  is  Lord  of  the  Sabbath-day."  Jesus  showed 
that  he  was  Lord  of  the  Sabbath,  by  afterwards  changing  the  day 
from  Saturday  the  seventh  day,  to  Sunday  the  first  day,  because  then 
he  rose  from  the  dead.  We  ought  therefore  upon  that  day  to  think 
much  of  our  risen  Lord.  How  many  tears  were  dried,  when  angels 
first  declared,  "  He  is  risen  !"  The  joy  then  felt  shall  never  pass 
away.  Every  returning  Sabbath  bids  us  rejoice  again.  It  was  on  the 
Lord's  day  that  the  apostle  John  once  heard  a  voice  saying,  '*  I  am  he 
that  liveth  and  was  dead." 

Evening  Scripture  portion.    Rosea  VI.    Mercy  and  not  sacrifice. 


Matt.  XIL  9-13. — Christ  heals  the  man  with  the  withered  hand. 

It  was  upon  the  way  to  the  synagogue  that  the  disciples  had 
plucked  the  ears  of  corn ;  for  our  Saviour  did  honor  to  the  ordinances 
of  public  worship  by  attending  them  himself.  He  taught  at  the 
synagogue,  (as  St.  Mark  relates;)  he  sat  among  the  readers,  and 
expounded.  His  enemies  were  present ;  for  they  observed  \h.Q  forms 
of  religion,  though  they  knew  not  its  power. 

Jesus  noticed  among  the  congregation  a  man  with  a  withered  hand. 
He  would  not  be  restrained  by  the  malice  of  his  enemies  from  dis 
playing  his  mercy.  The  Pharisees  observed  what  he  was  going  to 
do,  and  asked  him  whether  it  was  lawful  to  heal  on  the  Sabbath-day. 
Jesus  answered  their  question  by  another  ;  for,  in  St.  Mark's  gospel, 
we  find  that  He  replied,  "  Is  it  lawful  to  do  good  on  the  Sabbath-days, 
or  to  do  evil  ?  To  save  hfe  or  to  kill  V  Thus  he  showed  that  he 
read  the  wicked  hearts  of  his  enemies,  and  perceived  their  design  of 
kilhng  him.  It  was  impossible  for  them  to  resist  this  appeal  to  their 
consciences  ;  they  held  their  peace,  as  all  the  wicked  shall  do  at  the 
judgment-seat  of  Christ.  "  The  mouths  of  them  that  speak  lies  shall 
be  stopped;"  (Ps.  Ixiii.  11.)  "The  wicked  shall  be  silent  in  dark- 
ness." (1  Sam.  ii.  9.)  Jesus  regarded  this  poor  man  as  a  sheep 
fallen  into  a  pit  of  affliction.  He  had  looked  upon  all  mankind  as 
such  a  sheep,  and  had  come  down  to  redeem  their  precious  souls 
from  death.  With  what  compassion  he  viewed  his  poor  sheep, 
"  plunged  in  a  gulf  of  dark  despair,"  whence  it  never  could  extricate 
itself? 

St.  Mark  describes  our  Saviour's  feelings  towards  his  enemies  on 
this  occasion.  "  He  looked  round  about  him  with  anger,  being  grieved 
for  the  hardness  of  their  hearts."  Well  might  it  grieve  him  to  behold 
sinners  endeavoring  to  hinder  the  healing  of  a  poor  sufferer,  only  be- 
cause the  Saviour's  glory  would  shine  forth  the  more  brightly  on  that 
account  ?    What  an  awful  instance  of  hardness  of  heart !     But  are 


120  ISAIAH'S  DESCRIPTION  OF  THE  SAVIOUR.  [maRCH  2 

there  not  some  in  these  days  who  commit  similar  sins,  by  opposing 
the  preaching  of  the  Gospel,  which  can  alone  restore  a  withered  soul  f 
Does  not  Jesus  view  such  persons  now  with  anger  and  with  grief? 

The  manner  in  which  he  healed  the  poor  man  is  ver)^  remarkable. 
He  could  have  cured  him  by  a  word ;  but  he  desired  him  to  stretch 
forth  his  hand.  Was  not  this  a  strange  command  ?  It  was  the  man's 
disease,  that  he  could  not  stretch  forth  his  hand.  The  man  might  have 
replied,  "  I  have  often  endeavored  to  stretch  forth  my  hand,  and  have 
not  been  able.  Why  should  I  try  again  ?"  But  he  made  no  such  un- 
believing answer ;  he  confided  in  the  power  of  Jesus,  and  his  attempt 
was  successful.  The  Lord  in  his  Gospel  commands  us  to  do  things 
that  seem  to  be  impossible.  He  says,  "  Repent  and  believe."  We 
are  sinners,  and  cannot  repent  and  believe,  except  by  a  miracle  of 
grace.  Our  hearts  are  hard — how  can  they  repent  and  feel  grieved 
because  we  have  sinned  against  God  ?  Our  minds  are  blind,  how  can 
we  believe  and  see  the  glorious  salvation  of  Christ  ?  Let  us  beware 
of  saying,  *'  We  cannot  repent  and  believe  :  we  have  often  tried,  and 
we  have  not  been  able."  There  is  an  awful  history  of  one  who  rea- 
soned thus.  It  was  Dr.  Priestly.  In  his  youth  he  discovered  that  he 
was  not  born  again  :  at  first  he  was  greatly  distressed  at  finding  he 
could  not  repent  and  believe ;  but  instead  of  looking  to  the  power  of 
Christ  to  enable  him,  he  listened  to  the  devil,  who  suggested  that  there 
was  no  such  thing  as  repentance,  faith,  or  regeneration.  He  believed 
the  lie  ;  he  preached  it ;  and  how  did  he  die  ?  Comforting  himself 
with  the  thought  that  there  was  no  eternal  punishment ; — another  lie 
suggested  by  Satan.  He  said  to  a  friend,  "  Reach  down  that  book — 
(he  did  not  mean  the  Bible — he  did  not  desire  to  hear  its  precious  prom- 
ises)— that  book  has  greatly  consoled  me  ;  it  has  convinced  me  that 
we  shall  all  come  to  heaven  at  last,  whatever  sufferings  we  may  en- 
dure first."  Thus  he  died,  expecting  to  be  cast  into  hell  for  a  time, 
and  then  to  be  translated  to  heaven.  But  who  could  bear  the  thoughts  of 
passing  one  day  in  the  lake  of  fire,  or  even  one  hour !  Let  us  beware 
of  ihe.  first  unbelieving  thought,  lest  it  should  increase  to  more  ungod- 
liness. Jesus  commands,  "  Stretch  fcrth  thy  hand  :  Repent — beheve." 
If  we  have  not  repented  or  believed,  let  us  make  the  effort  now,  con- 
fiding in  his  strength  who  gave  the  command. 

Evening  Scripture  portion.    2  Thess.  II.    Believing  a  lie. 


Matt.  XII.  14-21. — IsaiaVs  description  of  the  gentle  and  compas- 
sionate Saviour. 

Though  Jesus  had  silenced  his  enemies  in  the  synagogue,  he  had 
not  overcome  the  enmity  of  their  hearts.     Though  they  could  not  an 


MARCH  2. J  ISAIAH'S  DESCRIPTION  OF  THE  SAVIOUR.  121 

swer  him,  they  could  hate  him.  So  great  was  their  hatred,  that  when 
they  left  the  synagogue,  "  they  held  a  council  against  him  how  they 
might  destroy  him."  Without  the  grace  of  God,  public  worship  can 
not  benefit  the  soul.  From  the  church  where  the  Saviour  has  been 
present  to  bless  many  of  the  congregation,  we  may  retire  only  "  to  do 
evil  with  both  hands,  earnestly." 

Jesus  retreated  from  his  enemies  to  do  good  in  mother  scene.  He 
permits  his  followers  to  flee  from  persecution ;  but  he  enjoins  them, 
wherever  they  go,  still  to  seek  to  serve  God. 

Great  multitudes  followed  Him  into  his  retreat  by  the  side  of  the 
lake,  desiring  to  be  healed  of  their  diseases.  Many  people  have  won- 
dered why  he  desired  those  whom  he  healed  not  to  make  him  known. 
It  appears  that  one  reason  was,  that  he  did  not  wish,  by  the  report  of 
his  miracles,  to  increase  the  rage  of  his  enemies,  and  thus  to  provoke 
them  to  acts  of  violence  before  his  work  was  done,  and  his  hour  was 
come.  Another  reason  was,  that  he  did  not  desire  to  add  to  the  throng 
who  followed  him,  and  who  pressed  upon  him  to  a  painful  degree. 
Already  the  concourse  was  so  immense,  that  he  was  obliged  to  escape 
from  the  crowd  into  a  ship.  People  flocked  from  the  most  distant 
parts  of  the  land,  and  even  from  heathen  cities.  We  find  it  recorded 
m  Mark  iii.  8,  that  they  came  from  Idumea,  or  Edom,  and  from  Tyre 
and  Sidon,  the  habitations  of  idolatrous  nations.  Jesus  did  not  desire 
the  praise  of  multitudes  ;  it  gave  him  no  pleasure  to  hear  their  shouts 
as  he  passed  ;  he  delighted  in  the  petitions  of  the  poor  trembling  sin- 
ner, and  in  the  love  of  those  whose  sins  he  had  forgiven.  Was  not 
his  gentle,  retiring,  compassionate  character  truly  described  by  the 
prophet  Isaiah  in  the  passage  beginning,  "  Behold  my  Servant,  whom 
I  uphold  !" 

Now  in  this  prophecy  there  are  several  deeply  interesting  points.  A 
glimpse  is  here  afforded  of  the  everlasting  covenant,  that  covenant 
which  the  Father  made  with  the  Son  respecting  our  salvation.  It  was 
made  before  the  world  began  ;  for  God  foresaw  our  ruin,  and  knew 
that  none  but  his  only-begotten  Son  could  save  us  ;  therefore  he  ap- 
pointed his  Son  to  do  this  mighty  work.  The  Son  consented,  and  re- 
pHed,  "  Lo,  I  come — I  delight  to  do  thy  will,  O  God  ;  yea,  thy  law  is 
within  my  heart,"  (Ps.  xl.)  And  lo,  he  came.  Thus  Christ  became 
the  servant  of  God  his  Father.  He  finished  the  work  that  his  Father 
had  given  him  to  do,  and  then  ascended  to  sit  at  his  right  hand  as  our 
Intercessor.  He  now  pleads  the  merits  of  his  service,  and  asks  for 
his  reward,  the  salvation  of  sinners.  His  Father  has  promised  that  he 
shall  prevail.  That  is  the  meaning  of  the  words,  (v.  20,)  "  He  shall 
send  forth  judgment  unto  victory y  Yes — all  the  ends  of  the  world 
shall  remember  themselves,  and  turn  unto  the  Lord,  (Ps.  xxii.)  That 
glorious  day  has  not  yet  arrived.  Meanwhile,  let  us  trust  in  him.  See 
what  a  gentle  Saviour  he  is.  '*  He  will  not  break  the  bruised  reed," 
or  the  broken  heart.  "  He  will  not  quench  the  smoking  flax."  The 
first  desires  of  a  soul  after  Christ  may  be  compared  to  the  smoke  of 

16 


122  CHRIST  CHOOSES  HIS  APOSTLES.  [maRCH  3. 

flax,  after  it  has  received  a  spark,  and  before  it  is  kindled  into  a  flame. 
Will  he  quench  these  feeble  desires  ?  No — he  will  fan  them  into  a 
flame.  How  can  we  refuse  to  trust  in  so  compassionate  a  Saviour  ! 
Ought  we  not  to  come  to  him  with  confidence,  knowing  that  what  he 
was  on  earth,  he  is  now  in  heaven ! 

Evening  Scripture  portion.    Isaiah  XL.  11.     The  gentleness  of  Christ. 


Luke  VI.  12-16. —  Christ  chooses  his  twelve  apostles. 

We  must  remember,  that  though  Jesus  was  God,  yet  that  he  was 
clothed  in  a  body  like  our  own,  and  was  subject  to  all  our  feelings  of 
fatigue.  What  ardor  of  lovetnust  have  filled  his  bosom  to  have  driven 
sleep  from  his  eyelids,  and  to  have  sustained  him  in  prayer  for  a  whole 
night !  How  long  do  we  pass  in  prayer  ?  Half  an  hour  ?  perhaps  not 
five  minutes  morning  and  evening ;  perhaps  the  greater  part  even  of 
that  time  our  thoughts  are  wandering  to  the  ends  of  the  earth.  Or  do 
we  never  pray  in  spirit,  with  hearty  desires  after  God  ?  Do  we  feel 
our  prayers  a  burdensome  task  ;  and  do  we  never  pour  out  our  souls, 
as  a  child  pours  out  his  feelings  into  his  father's  bosom  ?  If  this  be  the 
case,  how  awful  is  our  condition  ! 

But  even  if  we  do  know  what  it  is  to  pray  to  God,  yet  we  must  fee] 
that  we  do  not  pray  as  much,  or  as  earnestly  as  we  ought. 

What  blessings  we  should  receive  if  we  prayed  to  God  more  fer- 
vently, and  entreated  him  and  implored  him  to  fulfil  his  promises  ! 
Why  are  we  so  apt  to  make  excuses,  and  to  think  that  we  are  too  busy, 
or  too  much  fatigued  to  pray  !  Is  it  because  we  do  not  believe  that 
God  hears  us  ?  or  is  it  because  we  think  that  He  will  give  us  blessings 
without  our  asking  for  them  ?  Let  us  beware  lest  we  provoke  God, 
by  our  negligence,  to  wi^thdraw  the  blessings  he  has  already  bestowed. 

We  may  conclude  what  was  the  subject  of  our  Saviour's  prayer  that 
night,  when  we  observe  what  was  his  employment  the  next  morning 
Then  he  chose  twelve  from  among  his  disciples  to  be  apostles.  Was 
he  not  praying  in  the  night  for  them,  and  for  the  success  of  their  min- 
istry ?  What  blessings  have  been  poured  down  upon  thousands  in  an- 
swer to  those  midnight  prayers  ! 

But  even  we,  unworthy  as  we  are,  might  assist  our  Redeemer's  cause 
by  joining  in  his  petitions  ;  for  he  once  said,  "  The  harvest  is  plenteous, 
but  the  laborers  are  few  ;  pray  ye  therefore  the  Lord  of  the  harvest, 
that  he  will  send  forth  laborers  into  his  harvest." 

Yes,  even  we  may  entreat  God  to  choose  holy  men,  and  to  make 
them  his  ministers.  Human  creatures  may  build  churches,  but  they 
cannot  place  in  them  holy  ministers,  unless  God  prepare  men  for  the 
ministry.     And  what  is  a  church  without  a  man  of  God  in  it !     False 


MARCH  4.]  A  MULTITUDE  HEALED.  123 

teachers  ruin  men's  souls  ;  they  are  not  the  ministers  of  Christ.  Let 
us  pray  that  God  may  send  us  pastors  after  his  own  heart  to  feed  us 
with  good  knowledge,  and  understanding,  and  that  he  may  send  his 
shepherds  forth  to  the  ends  of  the  earth  to  bring  in  his  lost  sheep  into 
his  fold. 

These  twelve  apostles  were  not  to  become  ministers  immediately 
If  you  refer  to  St.  Mark  iii.  14,  you  will  find  that  Jesus  ordained  them 
that  they  should ^r^i  be  with  him,  and  then  go  forth  and  preach.  All 
who  teach  others  must  be  with  Jesus  to  be  taught  by  him. 

Who  were  the  men  whom  Jesus  chose  to  be  his  apostles  or  mes- 
sengers ?  (for  apostle  means  "person  sent  forth.") 

Some  were  fishermen ;  Matthew  was  a  publican ;  and  probably  none 
were  great  in  this  world. 

James  and  John,  the  sons  of  Zebedee,  were  called  Boanerges,  or 
sons  of  thunder;  and  it  is  supposed  that  they  afterwards  preached 
with  great  power,  for  though  John  is  famous  for  writing  about  love,  he 
wrote  terrible  warnings  to  sinners,  and  no  doubt  uttered  them  also, 
even  as  Jesus  his  gentle  master  did. 

There  was  another  James,  who  had  a  brother  called  Judas  or  Jude. 
They  were  relations  of  the  Lord  Jesus,  and  they  wrote  the  two  epistles 
called  by  their  names. 

The  last  mentioned  is  Judas  Iscariot,  or  the  man  of  Carioth,  the 
traitor  !  And  why  did  Jesus  choose  such  a  man,  when  from  the  begin 
ning  he  knew  he  would  betray  him,  and  once  said,  "  Have  I  not  cho 
sen  you  twelve,  and  one  of  you  is  a  devil  ?"  Why  then  did  he  choose 
him  ?  No  doubt  one  reason  was  to  fulfil  the  prophecy  in  Ps.  xli. : 
"  Mine  ow^n  familiar  friend  in  whom  I  trusted,  which  did  eat  of  my 
bread,  hath  lifted  up  his  heel  against  me."  Might  he  not  also  have  in 
tended  to  teach  us  a  solemn  lesson  by  the  example  of  Judas?  It  is 
possible  to  be  with  Jesus,  to  hear  him  night  and  day ;  it  is  possible  to 
appear  religious  and  to  preach  holy  doctrines,  and  yet  to  perish  ever- 
lastingly. There  are  too  many  instances  of  persons  who'  have  ap- 
peared to  have  been  born  of  God,  who  have  died  in  sin.  Baxter  relates 
that  in  his  youthful  days  he  had  a  friend  who  seemed  more  earnest  than 
himself,  who  prayed  with  him  and  exhorted  him,  and  who  finally  fell 
away,  and  made  shipwreck  of  his  faith.  Can  we  hear  of  such  instan 
ces  without  lifting  up  our  hearts  to  God  to  keep  us  from  falling  ? 

Evening  Scripture  portion. 
Jer.  IIL  12th  to  end.    Promise  of  good  pastors. 


Luke  VI.  17-19. — A  multitude  of  persons  healed  by  touching  Christ 

We  have  lately  read  how  Jesus  spent  a  whole  night  in  prayer,  and 
in  the  morning  chose  his  twelve  apostles.     After  choosing  them  he 


124  A  MULTITUDE  HEAIED.  [marCH  4. 

came  down  from  the  mountain,  and  found  a  vast  multitude  collected 
together  in  a  plain  beneath. 

What  a  scene  of  suffering  must  have  been  witnessed  upon  this  oc 
casion,  and  what  a  scene  oijoy  must  have  succeeded  when  the  tongue 
of  the  dumb  sang,  and  the  lame  man  leaped  as  the  hart,  when  mothers 
again  beheld  their  drooping  infants  restored  to  all  the  freshness  of 
health,  when  fathers  rejoiced  over  children  once  tormented  with  devils, 
suddenly  become  gentle,  reasonable,  and  happy  ?  Yet  these  changes 
are  but  faint  emblems  of  the  glorious  works  which  are  now  wrought 
where  the  gospel  is  preached  in  power :  for  virtue  (that  is,  a  divine 
power)  still  goes  out  of  Jesus,  and  where  his  name  is  proclaimed,  tongues 
that  were  dumb  in  his  praise  are  loosed  ;  feet  that  could  not  walk  in  his 
ways  are  strengthened  ;  parents  behold  their  wandering  children  re- 
turning to  their  forsaken  God  ;  and  even  angels  in  heaven  survey  the 
scene  and  look  forward  with  joy  to  the  time  when  redeemed  sinners 
shall  be  their  companions  in  heaven.  O  blessed  gospel,  which  can 
effect  such  wonders  !  May  it  be  preached  all  over  the  world,  and 
rescue  every  sinner  from  the  power  of  Satan  ! 

There  were  probably  some  spiritual  cures  wrought  by  Jesus  on  that 
plain ;  for  the  multitude  came  not  only  to  be  healed,  but  also  to  Tiem 
him.  This  seemed  a  favorable  opportunity  for  preaching  a  public  dis- 
course. This  sermon  is  recorded  by  Saint  Luke.  It  is  doubtful 
whether  that  recorded  by  St.  Matthew  is  the  same  as  this,  or  whether 
it  was  delivered  on  a  different  occasion.  But  the  two  sermons  are  so 
much  alike,  that  it  will  be  best  to  select  one  only,  and  as  St.  Matthew 
gives  the  fullest  account,  we  will  consider  the  sermon  recorded  in  his 
gospel. 

Never  could  a  congregation  have  had  such  motives  to  hsten  to  a 
preacher  as  the  audience  that  surrounded  our  Lord  at  this  time.  With 
what  feelings  of  grateful  love  the  newly-restored  sufferers  must  have 
regarded  their  compassionate  Saviour  !  And  with  what  emotions  of 
reverence  and  awe  those  who  had  witnessed  the  miracles  must  have 
gazed  upon  the  Almighty  Lord  ! 

But  much  as  we  must  admire  the  power  displayed  in  his  miracles, 
we  must  be  chiefly  touched  by  that  love  which  induced  him  to  welcome 
and  relieve  the  suffering  throng.  The  selfish  heart  of  a  fallen  man 
would  soon  be  wearied  and  disgusted  with  such  a  crowd  of  miserable 
objects.  But  the  Son  of  God  shrunk  not  from  the  leper's  touch,  nor 
the  maniac's  shriek. 

The  love  of  Jesus  flowed  out  to  meet  the  misery  of  man.  It  is  thus 
even  now.  His  love  is  still  shown  in  listening  to  the  cries  of  the  most 
degraded  outcasts.  Those  whom  proud  men  would  trample  under 
foot,  need  only  cry  to  the  condescending  Saviour,  and  they  shall  be 
heard,  received,  and  welcomed.  The  beggar  in  his  hovel  is  visited, 
even  the  felon  in  his  cell,  when,  in  the  hour  of  trouble,  he  calls  upon  the 
name  of  Jesus.  Could  we  track  the  steps  of  the  Saviour  through  the 
world,  we  should  find  that  while  he  passed  by  many  a  gay  mansion 


MARCH  5. J  CHRIST'S  SERMON  ON  THE  MOUNT.  125 

and  many  a  grand  palace,  he  often  cheered  by  his  presence  the  hut  of 
the  African  slave,  and  softened  by  his  love  the  hard  bed  of  the  dying 
pauper.  How  blessed  are  they  who  tread  in  the  steps  of  the  Saviour, 
and  who  delight  more  in  relieving  the  sufferer  than  in  shining  in  ele- 
gant society,  and  partaking  of  splendid  entertainments  !  Every  one 
has  heard  of  Howard,  the  prisoner's  friend ;  and  of  Wilberforce,  the 
negro's  friend  ;  and  of  Ashley,  the  friend  of  the  factory  child  :  but  there 
are  many  whose  names  the  world  has  never  heard,  who  have  imitated 
Christ  as  nearly  as  they  in  labors  of  love.  An  aged  outcast  one  night 
wandered  to  the  door  of  a  poor  Christian.  The  wanderer  was  a  beg- 
gar, and  almost  an  idiot,  but  for  Christ's  sake  she  was  received.  Her 
new-found  friend  never  grew  weary  of  her  charge,  but  year  after  year 
sustained  her  by  the  labor  of  her  hands,  dressing  her  wounds  with  a 
sister's  tenderness,  and  praying  with  many  tears  for  the  salvation  of  her 
soul.  When  asked  why  she  did  so  much  for  a  stranger,  she  replied, 
"  The  love  of  Christ  constraineth  me.  Has  He  not  said,  Bring  the 
poor  that  are  cast  out  to  thy  house  ?"     (Is.  Iviii.  7.) 

Evening  Scripture  portion.    Ps.  CVII.  1-22.     The  mercy  of  God  to  the  miserable. 


Matt.  V.  1-10.— C^m^  begins  his  sermon  on  the  Mount  by  pro* 
nouncing  the  beatitudes. 
f 

The  blessed  Saviour  had  been  just  engaged  in  healing  the  bodies 
of  men,  when  he  ascended  the  mountain  to  preach  words  that  might 
save  their  souls.  He  opened  his  mouth  to  speak  with  a  loud  voice  to 
the  vast  multitude.  What  heavenly  words  proceeded  from  those  gra- 
cious lips  !  He  began  with  pronouncing  blessings ;  for  he  came  to 
bless  and  to  save.  These  eight  blessings  are  called  the  beatitudes. 
They  are  very  instructive,  because  they  teach  us  whom  Christ  counts 
happy  or  blessed. 

We  all  naturally  desire  happiness,  but  we  fall  into  this  great  mistake  : 
we  think  that  we  must  have  earthly  good  in  order  to  be  happy.  Do 
not  the  world  show  by  their  conduct,  that  if  they  were  to  speak  the 
language  of  their  hearts,  they  would  say,  "  Blessed  are  those  who  have 
houses  and  lands :  Blessed  are  those  who  enjoy  health  and  long  life  : 
Blessed  are  those  who  are  held  in  honor  and  reputation  among  men  ?" 
But  God  speaks  very  differently.  He  assures  us  that  happiness  is 
only  to  be  found  in  his  presence,  and  in  likeness  to  himself.  The 
Psalmist  declares,  "In  thy  presence  is  fulness  of  joy ;"  and  again,  *'  I 
shall  behold  thy  face  in  righteousness ;  I  shall  be  satisfied  when  I 
awake  in  thy  likeness."  In  order  to  become  happy  we  must  become 
holy  like  Him. 


126  CHRIST'S  SERMON  ON  THE  MOUNT.  {maRCH  5. 

God  will  bestow  upon  us,  in  answer  to  our  prayers,  all  the  graces 
mentioned  in  these  beatitudes — humility,  penitence,  meekness,  spiritual 
desires,  mercy,  purity,  love  of  peace-making,  and  joy  in  persecution. 
None  but  real  Christians  possess  these  dispositions.  Unconverted 
persons  may  sometimes  appear  to  be  meek.  It  is  no  doubt  true  that 
there  are  some  people  more  meek  by  nature  than  others.  But  how 
different  is  natural  meekness  from  that  of  the  true  Christian  !  He  is 
meek,  not  because  he  does  not  feel  an  insult,  not  because  he  is  afraid 
of  showing  resentment,  not  because  he  sees  it  is  most  to  his  interest 
to  endure  in  silence  ;  but — because  he  traces  the  hand  of  God  in  every 
injury  man  is  permitted  to  inflict,  because  he  knows  that  he  deserves 
worse  treatment  than  he  receives,  and  because  his  Saviour  suffered  far 
more  for  his  sake.  These  are  some  of  the  motives  which  lie  at  the 
root  of  the  Christian's  meekness.  When  David  was  cursed  by  Shimei, 
he  meekly  replied,  "  Let  him  curse,"  because  the  Lord  hath  said  unto 
him,  '*  Curse  David."  He  felt  that  the  Lord  had  appointed  the  chas- 
tisement, and  he  did  not  desire  to  resist  it.  This  was  the  meekness, 
not  of  nature,  but  of  grace. 

Some  persons  are  more  merciful  or  kind-hearted  by  nature  than 
others ;  but  none  exercise  true  mercy  except  those  who  have  them- 
selves received  it  from  God.  These  are  the  only  persons  who  show 
mercy  to  the  souls  of  men. 

There  are  some  also  who  naturally  delight  more  than  others  in 
making  peace  ;  but  the  right  motive  must  ever  be  wanting,  where  true 
religion  is  absent.  How  beautiful  is  the  character  of  a  Christian 
peacemaker  !  We  might  all  do  something  in  preventing  quarrels,  and 
in  healing  them.  The  children  of  Satan  delight  in  seeing  people 
divided,  and  often  by  their  malicious  tales  create  diflferences  between 
friends  :  but  the  children  of  God  delight  in  seeing  hearts  fondly  at- 
tached to  each  other ;  and  often  by  their  kind  efforts  reunite  the  cord 
of  love  when  it  has  been  broken.  Two  celebrated  ministers,  Robert 
Hall  and  Charles  Simeon,  had  quarrelled  ;  they  refused  to  speak  to 
each  other ;  when  John  Owen,  another  eminent  minister,  adopted  the 
following  plan  to  reconcile  them,  after  several  others  had  been  tried  in 
vain.     He  wrote  and  left  at  the  house  of  each  these  lines  : 

How  rare  that  task  a  prosperous  issue  finds, 
Which  seeks  to  reconcile  discordant  minds ! 
How  many  scruples  rise  at  passion's  touch ! 
This  yields  too  little,  and  that  asks  too  much ; 
Each  wishes  each  with  others'  eyes  to  see : 
And  many  sinners  can't  make  two  agree. 
What  mediation  then,  the  Saviour  show'd, 
Who  singly  reconciled  us  all  to  God  ! 

It  is  said  that  upon  receiving  the  lines,  each  minister  left  his  residence 
to  seek  the  other,  and  that  they  met  in  the  street,  where  a  perfect 
reconciliation  took  place. 

This  is  an  instance  of  the  manner  in  which  the  true  Christian  makes 


MARCH  6.]     CHRIST  PREPARES  HIS  DISCIPLES  FOR  PERSECUTION.       127 

peace  between  his  brethren,  and  of  the  success  with  which  God  bless- 
es his  efforts. 

Let  us  now  turn  to  another  of  the  beatitudes.  *'  Blessed  are  the 
pure  in  heart :  for  they  shall  see  God."  All  who  know  any  thing  of 
their  own  hearts,  must  acknowledge  that  they  are  not  by  nature  pure. 
We  learn  from  the  scriptures  that  the  heart  is  purified  by  faith, 
(Acts  XV.  9.)  When  a  man  beheves  in  Christ,  his  heart  no  longer  de- 
lights in  sin,  but  desires  to  be  holy  like  God.  Lest,  however,  any 
penitent  sinner  should  be  cast  down  by  reading  this  verse,  let  me  men- 
tion a  little  circumstance  for  his  comfort : — 

When  the  Esquimaux,  in  North  America,  first  obtained  the  Gospel 
of  St.  Matthew  in  their  own  language,  they  perused  the  sacred  treasure 
with  the  greatest  attention.  One  day  the  missionary  found  a  poor  lad 
weeping  bitterly.  He  inquired  the  cause  of  his  grief.  The  youth 
replied  by  pointing  to  the  passage  in  the  eighth  verse  of  this  chapter. 
"  Look  there,"  said  he,  *'  it  is  only  the  pure  in  heart  who  shall  see  God  ; 
and  I  am  not  pure,  so  I  can  never  see  him."  "  But  stop,"  said  the  mis- 
sionary, (placing  his  finger  on  the  fourth  verse,)  "read  again,  Blessed 
are  they  that  mourn,  for  they  shall  be  comforted." 

Evening  Scripture  portion. 
S  Sam.  XVI.  1-14.    David's  meekness  towards  Skimei, 


Matt.  V.  11-16. — Christ  prepares  his  disciples  for  persecution. 

The  sermon  which  the  Lord  Jesus  preached  on  the  Mount  aston- 
ished those  that  heard  it.  Who  would  have  thought  that  the  persecu- 
ted could  rejoice  ?  Yet  Jesus  said,  "  Blessed  are  ye  when  men  shall  re- 
vile you."  There  are  a  great  many  different  kinds  of  persecution  ;  but 
only  one  of  them  is  mentioned  in  this  place.  It  is  a  kind  that  some 
might  think  not  very  difficult  to  bear — the  persecution  of  the  tongue. 
"  Blessed  are  ye  when  men  shall  revile  you,  and  persecute  you,  and 
say  all  manner  of  evil  against  you  falsely  for  my  sake."  But  those 
who  have  endured  this  kind  of  persecution,  know  that  it  is  very  painful 
to  the  natural  feelings.  Yet  all  who  follow  Jesus  must  suffer  it; 
for  *'  if  they  have  called  the  master  of  the  house  Beelzebub,  how  much 
more  shall  they  call  them  of  his  household  ?"     (Matt.  x.  25.) 

Slander  is  a  part  of  the  martyr's  portion.  No  man  was  ever  yet  put 
to  death  as  a  good  man.  His  enemies  take  away  his  good  name  be- 
fore they  venture  to  murder  him.  Thus  they  did  to  Jesus.  They 
said  that  he  was  a  rebel  and  a  blasphemer,  before  they  crucified  him. 
The  most  dreadful  calumnies  were  spread  abroad  respecting  the  early 
Christians.  The  first  persecution  was  set  on  foot  by  the  emperor 
Nero,  on  the  ground  that  the  Christians  had  set  fire  to  the  city  of  Rome, 


128  CHRIST  EXPLAINS  THE  SPIRITUAL  [maRCH  1 

though  it  is  supposed  he  himself  had  committed  the  crime.  Wheit 
warriors  expire  on  the  field  of  battle,  they  know  that  their  names  wih 
be  honored  by  their  countrymen ;  but  martyrs  often  die  amidst  the 
curses  and  insults  of  the  multitude. 

Many  Christians  have  tried  to  escape  persecution  by  concealing 
their  religion.  But  the  Lord  Jesus  does  not  approve  such  conduct. 
He  has  compared  his  people  to  two  things,  salt  and  light.  Why  has 
he  compared  them  to  salt  ?  Because  if  salt  has  lost  its  savor,  it  is 
utterly  useless.  Thus,  a  Christian  who  hides  his  religion,  or  who  dis- 
graces it  by  his  conduct,  is  useless.  Light  also  is  a  great  blessing ; 
but  if  it  be  concealed,  it  is  no  blessing  at  all.  There  have  been  Chris- 
tians, in  countries  where  persecution  was  violent,  who  have  concealed 
their  sentiments  even  from  their  own  children.  In  Bohemia,  some 
fathers,  when  going  to  die,  acknowledged  that  all  their  lives  they  had 
been  Protestants  in  heart,  but  had  not  had  courage  to  avow  it.  While 
they  lived,  they  often  retired  into  a  shed  to  read  the  Bible,  which  they 
buried  in  the  earth.  But  did  these  men  give  light  unto  all  that  were 
in  the  house  ?  Were  their  children  brought  up  in  the  nurture  and  ad 
monition  of  the  Lord  ? 

The  prophet  Daniel  acted  in  a  very  different  manner,  when,  in  spite 
of  the  king's  decree,  his  windows  being  open  in  his  chamber  toward 
Jerusalem,  he  kneeled  upon  his  knees  three  times  a  day,  and  prayed, 
and  gave  thanks  before  his  God,  as  he  did  aforetime. 

There  are  two  things  which  Christians  must  do  if  they  would  glori- 
fy God ;  they  must  lead  holy  lives,  and  openly  acknowledge  the  Sa- 
viour, in  whom  they  believe.  If  they  do  not  openly  acknowledge  him, 
how  can  they  do  him  honor  by  their  lives  ?  And  if  they  do  not  lead 
holy  lives,  they  disgrace  the  cause  by  making  an  open  profession  of 
his  name. 

"  Let  your  light  so  shine  before  men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  which  is  in  heaven."  We  must  expect 
that  they  will  now  speak  evil  of  us  ;  but  afterwards,  when  they  are  in 
affliction^  they  may  be  led  to  turn  to  our  God ;  according  to  the  words 
of  the  apostle  Peter,  "  Having  your  conversation  honest  among  the 
Gentiles,  that  whereas  they  speak  against  you  as  evil-doers,  they  may 
by  your  good  works  which  they  shall  behold,  glorify  God  in  the  day  of 
visitation.''^     (1  Peter  ii.  12.) 

Evening  Scripture  portion.    Dan.  VI.    Den  of  lAona. 


Matt.  V.  17-32. — Christ  explains  the  spiritual  nature  of  the  law. 

It  is  a  very  common  idea,  that  Christ  came  to  set  aside  the  law ;  but 
it  is  a  mistaken  one.     He  said  himself,  "  I  came  not  to  destroy  the 


MARCH  7.]  NATURE  OF  THE  LAW.  129 

law,  but  to  fulfil."  He  knew  that  man  had  broken  it ;  and  he  came  to 
fulfil  it  in  his  stead,  and  to  bear  the  punishment  due  to  man  for  break- 
ing it.  But  he  came  to  do  still  more ;  he  came  to  take  out  of  man's 
heart,  his  hatred  of  God's  law.  For  ever  since  the  fall,  men  have 
hated  that  law.  As  it  is  written,  "  The  carnal  mind  is  enmity  against 
God  :  for  it  is  not  subject  to  the  law  of  God  :  neither  indeed  can  be." 
(Rom.  viii.  7.)  The*  Pharisees  professed  to  keep  the  law  :  but  in 
their  hearts  they  hated  it. 

No  doubt  it  astonished  the  people  exceedingly  to  hear  Jesus 
declare,  "  Except  your  righteousness  shall  exceed  the  righteousness 
of  the  Scribes  and  Pharisees,  ye  shall  in  no  case  enter  the  kingdom  of 
heaven."  But  what  sort  of  righteousness  can  those  men  have  had, 
who  in  their  hearts  hated  righteousness  !  But  this  was  the  case  with 
the  Pharisees,  and  it  is  the  case  with  every  unconverted  man.  The 
law  is  too  holy  to  please  such  sinful  creatures  as  we  are  by  nature. 
It  may  appear,  at  first  sight,  an  easy  thing  to  keep  the  sixth  com- 
mandment, "  Thou  shalt  not  kill."  But  if  we  think  it  easy  to  keep  it, 
it  is  because  we  do  not  understand  its  spiritual  meaning.  It  forbids 
not  only  the  act  of  murder,  but  the  thought.  Hatred  is  the  beginning 
of  murder.  This  may  be  proved.  When  we  hate  a  person,  we  do 
not  like  the  p^-esence  of  that  person  ;  we  feel  uncomfortable  when  he 
is  near,  and  wish  he  were  at  a  distance.  This  must  have  been  Cain's 
first  feeling  against  Abel.  It  was  fostered  in  his  bosom,  till  it  led  to 
murder.  Before  he  murdered  Abel  with  his  hand,  he  murdered  him 
in  thought.  And  what  is  the  beginning  of  hatred  ?  It  is  anger 
There  is  a  righteous  anger.  God  is  angry  with  the  wicked  ;  but  il 
they  would  turn  from  their  wickedness,  his  anger  would  cease  ;  for  he 
says,  "  Let  the  wicked  man  forsake  his  way,  and  the  unrighteous 
man  his  thoughts,  and  let  him  return  unto  the  Lord,  and  he  will  have 
mercy  upon  him."  But  sinful  anger  is  very  diflferent  from  the  anger 
of  God ;  it  is  anger  without  a  cause,  or  without  a  sufficient  cause. 
Perhaps  some  one  has  slighted  us  and  wounded  our  self-love  ;  or, 
perhaps,  he  has  gained  some  advantage  that  we  should  like  to  possess, 
and  has  excited  our  envy.  Perhaps  he  has  faithfully  reproved  us,  or 
set  us  an  example  which  makes  us  feel  ashamed  of  our  own  conduct. 
This  was  the  reason  that  Cain  was  angry  with  Abel,  and  it  was 
the  reason  that  the  Pharisees  were  angry  with  Jesus.  Worldly 
people  are  still  angry  with  real  Christians  on  the  same  account.  How 
sinful  is  such  anger  !  It  is  usually  vented  in  abusive  words.  Raca 
and  fool  were  terms  of  reproach  used  by  the  Jews.  Raca  signified 
"  vain  worthless  fellow,"  and  fool,  "  wicked  and  abandoned  wretch." 
And  have  none  of  us  in  our  anger  been  led  to  use  very  improper 
expressions  ?  Even  little  children  sometimes  utter  very  violent  words 
in  their  fits  of  passion.  And  does  not  God  notice  these  words  ?  He 
does  notice  them,  and  though  tve  may  forget  them.  He  will  not.  He 
is  an  adversary  to  the  wicked,  and  will  shut  them  up  in  a  prison 
whence  they  can  never  escape.     We  are  now  going  to  pray  to  God 

17 


130  CHRIST  FORBIDS  IRREVERENT  SWEARING.        [MARCH  8. 

Do  any  of  us  cherish  mahce  in  our  hearts  ?  MaUce  is  the  worst  kind 
of  hatred.  God  will  not  accept  the  prayers  or  the  praises  of  any 
person  who  hates  his  brother.  It  is  a  difficult  thing  to  part  with  our 
sins.  Many  people  would  rather  part  with  a  foot,  or  an  eye,  than 
with  their  sins.  But  we  must  part  with  them,  or  we  shall  be  cast  into 
hell.  Blessed  be  God,  He  will  give  new  hearts  to  those  who  ask  for 
them  ;  He  will  make  them  righteous,  and  He  will  pardon  all  their 
sins  for  his  dear  Son's  sake. 

Evening  Scripture  portion. — Gen.  IV.  1-16.     Cain  and  AheU 


Matt.  V.  33-37. — Christ  forbids  irreverent  swearing. 

The  Lord  Jesus  observes  the  expressions  we  use  in  our  common 
conversation ;  he  notices  every  reproachful  word  we  utter  to  each 
other ;  he  notices  also  every  irreverent  word  we  speak  of  God.  He 
heard  with  displeasure  the  Jews  of  old  calling  their  brethren  raca 
and  fool,  and  swearing  by  heaven,  by  the  earth,  by  Jerusalem,  and  by 
their  own  heads.  Let  us  never  forget  that  he  still  listens  to  our  dis- 
course, and  is  displeased  with  every  profane  expression,  such  as, 
"  God  bless  us,"  "  The  Lord  knows,"  *'  Upon  my  soul."  Ungodly 
people  are  so  much  in  the  habit  of  uttering  these  exclamations,  that 
they  scarcely  know  when  they  use  them.  But  they  could  not  have 
acquired  the  habit,  if  they  had  felt  reverence  for  the  majesty  of  the 
Almighty  God.  But  when  men  became  sinners,  they  began  to 
despise  Him.  If  they  were  to  hear  his  terrible  voice,  they  would  be 
filled,  as  Adam  was,  with  fear  ;  but  when  they  do  not  see  him,  they 
feel  no  dread,  and  care  not  how  they  insult  his  name. 

But  with  what  solemn  awe  the  Son  of  God  speaks  of  his  Father  ! 
Even  the  heavens  and  earth  are  not  common  things  in  his  sight. 
When  we  look  up  at  the  blue  vault  above  our  heads,  we  are  gazing 
upon  the  throne  of  its  Creator ;  and  when  we  look  around  upon  this 
green  and  smiling  earth,  we  are  gazing  upon  the  footstool  of  its 
glorious  Monarch :  even  our  own  heads  are  His,  and  not  ours ;  for 
He  made  them,  while  we  cannot  make  one  hair,  white  or  black.  If 
men  were  not  sinners,  they  would  be  satisfied  with  saying  "yes"  and 
*'  no,"  without  using  oaths  to  confirm  their  words.  For  Jesus  said, 
"  But  let  your  communication  be  yea,  yea  ;  nay,  nay  ;  for  whatever  is 
more  than  these,  cometh  of  evil ;"  "  that  is,  from  the  evil  one,  or  the 
evil  hearty 

There  is  one  difiiculty  that  may  be  urged  respecting  the  rule 
Christ  laid  down.  How  is  it  that  St.  Paul  in  his  epistles  often 
appeals  to  God,  saying,  **  God  is  my  witness,  I  speak  the  truth  in 


MARCH  9.]  CHRIST  ENJOINS  LONG-SUFFERING.  131 

Christ;  I  lie  not.  I  call  God  for  a  record  upon  my  soul."  Did 
Paul  speak  profanely  ?  That  is  impossible,  for  he  spake  by  the  Holy 
Ghost.  It  is  therefore  lawful  to  appeal  to  God  pn  solemn  important, 
occasions  ;  as  in  a  court  of  justice,  when  our  words  may  affect  the 
life  of  a  fellow-creature.  It  is  even  mentioned  in  Isaiah  as  a  proof  of 
piety  in  future  days,  that  men  instead  of  swearing  by  false  gods,  will 
swear  by  the  true  God.  '*  He  that  sweareth  in  the  earth,  shall  swear 
by  the  God  of  truth."  (Is.  Ixv.  16.)  In  Deuteronomy  also,  God  said, 
"Thou  shalt  fear  the  Lord  thy  God,  and  serve  him,  and  swear  by  his 
name."  (vi.  13.)  It  must  therefore  be  lawful  on  some  occasions  to 
use  solemn  oaths. 

How  condescending  God  has  been  to  us  in  having  used  an  oath  to 
confirm  his  promise  to  us  !  Because  he  could  swear  by  no  greater, 
he  sware  by  himself,  and  he  said,  "  As  I  Zzue."  This  he  did  to  quiet 
the  unbelieving  fears  of  his  own  people.  He  says  to  each  of  those 
who  have  fled  to  Christ  for  pardon,  "  Surely  blessing  I  will  bless 
thee."  He  adds  his  oath  to  his  word,  and  says,  "  As  /  live^  Thus 
by  two  immutable  or  unchangeable  things,  his  word  and  his  oath,  he 
gives  strong  consolation  to  the  poor  penitent  trembling  at  his  footstool. 
He  uses  the  same  oath  when  He  threatens  to  destroy  His  enemies. 
"I  lift  up  my  hand  to  heaven,  and  say,  *  I  Hve  forever,'  If  I  whet 
my  glittering  sword,  and  mine  hand  take  hold  in  judgment,  I  will 
render  vengeance  to  mine  enemies,  and  will  reward  them  that  hate 
me."  (Deut.  xxxii.  40,  41.)  Well,  then,  may  we  fear  this  glorious 
and  fearful  name,  *'  The  Lord  thy  God." 

Evening  Scripture  portion. — Heb.  VI.     The  oath  of  God, 


Matt.  V.  38-42. — Christ  enjoins  long-suffering. 

These  directions  have  excited  a  great  deal  of  surprise.  It  seems 
to  prond  man  impossible  that  God  should  expect  him  to  bear  injuries 
without  complaint,  or  desire  of  revenge.  Let  us  inquire  in  what  man- 
ner these  directions  are  to  be  understood.  The  words,  "  An  eye  for 
an  eye,  a  tooth  for  a  tooth,"  are  the  words  of  God,  and  Jesus  did  not 
contradict  his  Father's  words,  which  were  his  own  also,  but  he  ex- 
plained them.  The  Pharisees  had  misunderstood  them,  and  repre- 
sented them  falsely  to  the  people.  Those  words,  "  eye  for  eye,"  were 
a  direction  given  to  the  magistrates.  See  Ex.  xxi.  It  was  to  be  their 
rule  of  punishment.  If  a  man  put  out  another  man's  eye,  the  magis- 
trate might  not  take  away  his  life  on  that  account,  but  might  assign  a 
punishment  equal  to  the  injury  he  had  inflicted.  But  this  command 
was  never  intended  to  encourage  revenge.  The  magistrate  executes 
justice  for  the  public  good;  and  men  may  bring  others  to  justice  on  the 


132  CHRIST  ENJOINS  LONG-SUFFERING.  [MARCH  9, 

same  account ;  but  they  may  not  practise  private  revenge  from  feel 
ings  of  hatred  and  anger.  The  Pharisees  had  explained  this  law  very 
ill,  and  had  deceived  the  people.  Jesus  told  them  that  far  from  re- 
venge being  allovi^able,  vfe  ought  to  suffer  injuries  virithout  complaint, 
or  resistance.  He  did  not  forbid  us  to  remonstrate  with  our  enemies, 
when  we  had  the  opportunity ;  for  it  is  right  to  do  all  we  can  to  deter 
others  from  committing  sin.  He  himself  expostulated  with  the  man 
who  dared  to  smite  his  cheek,  as  he  stood  before  the  high  priest,  say- 
ing, ''  If  I  have  spoken  evil,  bear  witness  of  the  evil ;  but  if  well,  why 
smitest  thou  me  ?"  (John  xviii.  23.)  When  our  Christian  brethren 
trespass  against  us,  we  are  bound  to  rebuke  them,  (though  with  mild- 
ness,) for  it  is  written,  "  Thou  shalt  not  hate  thy  brother  in  thine  heart ; 
thou  shalt  in  any  wise  rebuke  him,  and  not  suffer  sin  upon  him." 
(Lev.  xix.  17.) 

Are  we  not  then  to  turn  the  left  cheek  to  him  that  has  smitten  u#  on 
the  right  ?  The  command  is  to  be  obeyed  in  the  spirit,  rather  than  in 
the  letter.  And  what  is  the  spirit  of  the  command  ?  It  is  a  willing- 
ness to  yield  up  our  rights.  We  owe  duties  to  others,  and  others  owe 
duties  to  us.  Now  by  nature  we  are  apt  to  think  little  of  the  duties 
which  we  owe  to  others,  and  much  of  the  duties  they  owe  to  us  ;  that 
is,  we  think  little  of  our  duties,  and  much  of  our  rights.  We  are  in- 
cHned  to  watch  the  conduct  of  others  towards  us,  and  to  feel  angry 
when  they  do  not  behave  as  we  think  they  ought.  This  is  a  ruinous 
course  of  thought ;  it  not  only  makes  us  unhappy  in  this  world,  by 
leading  us  to  feel  dissatisfied  and  revengeful,  but  it  endangers  our  hap- 
piness in  the  next,  by  taking  off  our  thoughts  from  Christ,  our  atone- 
ment, and  our  example. 

It  is  useless  to  think  of  the  duties  of  others  to  us  ;  they  ought  not 
perhaps  to  expect  so  much  from  us,  or  to  behave  to  us  with  such  dis- 
respect, or  with  such  harshness ;  but  by  dwelling  on  these  subjects, 
we  do  not  improve  their  conduct,  but  lose  our  own  peace.  On  the 
contrary,  it  is  most  useful  to  think  of  the  duties  we  owe  to  others,  be- 
cause we  shall  have  to  account  for  all  our  conduct  at  the  last  day. 
Then  to  have  been  ill-treated  will  be  nothing,  but  to  have  ill-treated 
others  will  be  dreadful.  If  we  are  engaged  upon  this  profitable  sub- 
ject, we  shall  often  not  observe  when  our  fellow-creatures  behave  ill  to 
us,  and  thus  we  shall  miss  many  occasions  of  uneasiness,  and  also  of 
sin.  But  if  we  do  observe  any  ingratitude,  or  unkindness,  there  is  one 
great  use  we  may  make  of  the  trial ;  we  may  examine  whether  there 
is  no  person  to  whom  we  have  behaved  in  a  similar  manner.  It  is 
almost  certain  that  we  shall  remember  having  done  something  like  the 
offence  we  have  received,  to  some  of  our  fellow-creatures  ;  but  at  all 
events,  we  shall  find  that  there  is  One  to  whom  we  have  behaved  far, 
far  more  ungratefully  than  any  have  behaved  to  us.  All  that  our  fel- 
low-creatures can  do  to  us  is  but  a  faint  shadow  of  the  manner  in 
which  we  have  insulted  God.  What  has  He  not  a  right  to  expect 
from  us  !     If  a  man  had  expended  all  his  property  in  ransoming  a  poor 


MAR.  10.]         CHRIST  ENJOINS  FORGIVENESS  OF  ENEMIES.  133 

prisoner,  would  he  not  expect  some  grateful  return  for  his  generosity  ? 
But  God  has  given  up  his  only  Son  for  our  sakes.  O  sacrifice  sur- 
passing human  thought !  And  how  have  we  behaved  towards  him  ? 
How  coldly  !  How  unfaithfully  !  What  reluctant  obedience  have  we 
rendered  !     More  frequently  still,  what  open  disobedience  ! 

This  consideration  should  make  us  very  meek  when  we  receive 
injuries.  If  it  really  sinks  into  our  hearts,  we  shall  become  less  ready 
to  complain  of  others,  and  more  earnest  in  our-  endeavors  to  behave 
well  to  them. 

Evening  Scripture  portion.     Deut.  XIX.    Eye  for  eye. 


Matt.  V.  43  to  end. — Christ  enjoins  the  forgiveness  of  enemies. 

It  is  written  in  Lev.  xix.,  "  Thou  shalt  love  thy  neighbor  as  thyself." 
The  Pharisees  for  many  ages  past  had  given  a  very  imperfect  expla- 
nation of  this  law.  They  had  not  explained  the  term  "neighbor" 
aright.  They  had  declared  that  it  applied  to  those  who  loved  us,  and 
did  not  include  those  who  hated  us.  But  this  was  not  true.  Every 
human  creature  is,  in  one  sense,  our  neighbor.  We  are  therefore 
commanded  to  love  all.  God  had  never  said,  "  Thou  shalt  hate  thine 
enemy ;"  for,  though  he  had  desired  the  Jews  to  form  no  friendships 
with  heathen  nations,  he  had  never  commanded  them  to  hate  or  injure 
them  frgm  feehngs  of  revenge.  It  was  man  who  had  added,  "  Thou 
shalt  hate  thine  enemy."  How  easy  it  was  to  obey  such  a  law  !  By 
nature  we  love  our  friends,  and  hate  our  enemies.  As  Christ  said, 
"  Even  the  publicans  love  those  that  love  them."  The  publicans  were 
people  of  very  bad  character,  who  generally  defrauded  in  collecting 
the  taxes,  and  who  were  therefore  much  despised  :  yet  even  they  be- 
haved with  kindness  and  respect  to  their  particular  friends.  The 
Pharisees  had  no  reason  to  be  proud  of  such  righteousness  as  this. 
Well  might  our  Saviour  say  to  his  disciples,  "  Except  your  righteous- 
ness shall  exceed  the  righteousness  of  the  Scribes  and  Pharisees,  ye 
shall  in  no  case  enter  into  the  kingdom  of  heaven."  Yet  this  is  the 
sort  of  righteousness  which  men  are  still  inclined  to  think  sufficient  to 
entitle  them  to  everlasting  happiness.  How  often  people  say,  "  Have 
I  not  been  a  good  mother  to  my  children,  a  faithful  friend,  a  kind 
brother — what  harm  have  I  done  r  They  claim  a  reward  from  God 
for  such  goodness  as  this  !  But  our  Saviour  expects  far  more  from 
his  disciples  ;  he  expects  them  to  love  those  who  hate  them ;  to  speak 
kindly  to  them,  in  spite  of  their  abusive  words,  and  to  pray  for  them, 
notwithstanding  repeated  injuries.  And  yet  even  this  conduct  deserves 
no  reward,  because  it  is  no  more  than  our  duty. 

Do  we  say,  how  is  it  possible  for  us  to  do  this  ?     It  is  impossible, 


134  CHRIST  ENJOINS  FORGIVENESS  OF  ENEMIES.  [mar.  10 

without  a  new  heart.  We  are  too  sinful  to  do  it.  Those  who  have 
been  renewed  by  grace  are  enabled  to  love  their  enemies.  The  mis- 
sionaries who  went  to  Greenland  to  dwell  amidst  plains  of  snow  and 
mountains  of  ice,  were  treated  in  the  most  unfeeling  manner  by  the 
natives.  Once  the  ship  that  was  to  have  brought  them  provisions  did 
not  arrive  at  the  expected  time,  and  they  were  reduced  to  the  brink  of 
famine  ;  for  they  could  not  procure  food  by  hunting  seals,  as  the  na- 
tives did.  The  cruel  Greenlanders  mocked  at  their  sufferings,  and 
refused  to  reheve  them.  At  length  the  ship  containing  provisions 
arrived.  The  missionaries  might  have  gone  back  in  it  to  their  native 
country,  but  they  remained  in  Greenland.  Soon  afterwards,  many 
of  the  people  were  in  want  of  food,  as  through  their  improvidence  their 
summer  stores  were  exhausted.  Did  the  missionaries  refuse  to  feed 
them  ?  They  shared  their  little  stock  with  them.  The  people  were 
attacked  with  the  smallpox ;  the  missionaries  nursed  them  with  the 
greatest  tenderness.  This  conduct  had  a  great  effect  in  softening  the 
minds  of  the  heathen  towards  their  teachers,  and  in  preparing  them  to 
receive  their  message.  It  is  by  such  behavior  we  may  show  that  we 
are  the  children  of  God. 

How  does  God  behave  towards  ungrateful  man  ?  Our  Saviour  re- 
minded his  disciples  that  God  sent  rain,  and  the  light  of  day,  to  all, 
even  to  those  who  hated  him.  But  he  did  not  then  speak  of  a  still 
greater  proof  of  love — the  gift  of  his  Son.  For  a  righteous  man 
some  might  even  dare  to  die ;  but  God  commendeth  his  love  towards 
us,  in  that  while  we  were  yet  enemies^  we  were  reconciled  to  him  by 
the  death  of  his  Son.  This  shows  us  what  kind  of  love  we  ought  to 
feel  for  our  enemies.  The  same  kind  that  God  feels  for  us.  Not  the 
love  of  approbation,  {that  we  can  only  feel  for  the  righteous,)  but  the 
love  of  CMnpassion.  It  is  this  love  that  God  felt  for  the  world  when 
he  gave  his  Son  to  die  for  it.  To  love  an  enemy  is  to  be  perfect ;  for 
it  is  to  have  charity,  the  bond  of  perfectness.  If  we  have  this  char- 
ity, this  love  to  all,  we  are  like  God,  though  our  love  can  never  be  so 
great  as  His. 

If  we  earnestly  desire  the  salvation  of  our  enemies,  then  we  may 
know  that  we  are  the  children  of  God.  Let  us  endeavor  to  melt  their 
hearts  by  acts  of  kindness.  Such  efforts  are  often  blessed  to  the  con- 
version of  sinners.  A  holy  man  was  once,  for  the  truth's  sake,  shut 
up  in  a  prison,  and  obliged  to  share  the  cell  of  a  murderer.  The  con- 
duct of  his  wicked  companion  was  so  intolerable,  that  his  fellow-pris- 
oner complained  of  him  to  those  who  overlooked  the  prison.  An  order 
was  issued  that  the  murderer  should  be  removed  to  another  dungeon. 
When  the  unhappy  man  heard  to  what  place  he  was  to  be  committed, 
his  dismay  was  great,  for  he  knew  that  the  damp  and  closeness  of  that 
dungeon  would  cut  short  his  life  in  a  few  days.  He  implored  his  fel- 
low-prisoner, with  many  tears,  to  ask  that  the  sentence  might  be  re- 
versed. The  holy  man  felt  that  it  was  his  duty  to  yield  to  these  en- 
treaties.    He  requested  that  the  murderer  might  be  permitted  to  re 


MAR.  11. 1       CHRIST  FORBIDS  OSTENTATION  IN  ALMSGIVING.  135 

main  with  him.  His  petition  was  granted,  but  with  this  condition,  that 
he  should  complain  no  more  of  the  conduct  of  his  companion.  The 
murderer  was  melted  by  the  generosity  of  the  man  he  had  once  hated 
and  annoyed.  He  fell  at  his  feet,  and  with  tears  of  gratitude  implored 
his  pardon.  Henceforth  he  listened  to  his  instructions,  and  through 
the  grace  of  God,  repented,  and  believed  the  Gospel.^(Related  by 
the  Rev.  Cesar  Malan.) 

Evening  Scripture  portion.    Lev.  XIX.  1-18.    Love  of  our  neighhor. 


Matt.  VI.  1-4. — Christ  forbids  ostentation  in  almsgiving. 

The  Lord  Jesus  now  began  to  show  the  emptiness  of  the  good 
works  in  which  the  Pharisees  gloried.  He  had  declared  what  false 
views  they  entertained  of  the  law  of  God,  and  now  he  shows  that 
their  best  actions  were  nothing  worth,  because  they  were  done  from 
wrong  motives. 

Let  us  remember  that  he  said,  in  the  early  part  of  the  sermon,  that 
except  our  righteousness  shall  exceed  the  righteousness  of  the  Scribes 
and  Pharisees,  we  shall  in  no  wise  enter  into  the  kingdom  of  heaven. 
Here  is  an  instance  of  what  their  righteousness  was.  They  some- 
times bestowed  large  sums  of  money  on  the  poor,  or  on  the  service  of 
the  temple  ;  but  their  desire  was  to  be  seen  of  men.  They  did  not 
care  so  much  for  God's  favor,  as  for  men's  admiration.  Therefore 
they  took  care  to  have  their  charities  known.  They  did  not  literally 
sound  a  trumpet  before  them  ;  but  they  endeavored  as  much  to  attract 
notice,  as  if  they  had  sounded  a  trumpet.  They  did  gain  much  praise 
from  men,  and  this  was  their  reward,  and  their  only  reward.  ♦ 

We  all  by  nature  care  for  the  praise  of  men  more  than  for  the  praise 
of  God.  The  reason  is,  that  we  have  no  faith.  We  see  men,  we 
hear  their  praise  ;  but  we  do  not  see  God,  nor  hear  his  voice.  But 
when  a  person  has  faith,  he  begins  to  value  God's  favor  more  than  the 
praise  of  men.  To  hear  every  human  tongue  united  in  applauding 
him,  would  not  give  him  as  much  delight  as  the  hope  of  hearing  God 
say,  "  Well  done,  good  and  faithful  servant." 

Now  the  point  we  should  examine  is  this  :  Which  are  we  most  anx- 
ious to  obtain,  the  praise  of  men  or  the  favor  of  God  ? 

It  may  sometimes  be  best  that  our  charities  should  be  known.  Da- 
vid, for  instance,  gave  the  gold  and  silver  he  had  saved  for  the  temple 
in  a  public  manner.  But  why  ?  Not  to  gain  praise,  but  to  encourage 
others  to  give  also.  Should  we  even  hide  our  charities,  and  at  the 
same  time  desire  that  they  should  be  discovered,  God  would  not  be 
pleased  with  us.  He  looks  at  the  heart.  He  wants  us  to  act  to  him 
alone.     We  ought  not  to  think  that  our  charities  deserve  to  have  a  re- 


136  CHRIST  FORBIDS  OSTENTATION  IN  PRAYER.        [mar.  12 

ward  from  God.  If  we  do  them  with  this  idea  they  will  not  be  ac 
ceptable.  What  can  we  give  to  God  ?  Nothing  worthy  of  his  ac 
ceptance.  All  we  can  bestow  are  but  like  the  flowers  that  the  cottager 
may  gather  from  his  garden,  and  present  to  the  monarch  as  a  slender 
token  of  his  gratitude  for  the  gift  of  his  cottage,  and  for  his  garden, 
and  for  all  that  he  possesses.  A  gracious  sovereign  would  not  refuse 
the  gift,  if  humbly  offered,  though  the  flowers  were  common,  and 
though  his  own  garden  contained  the  rarest  and  the  finest ;  but  if  the 
cottager  presented  them  to  gain  the  praise  of  his  neighbors,  or  think- 
ing he  conferred  a  great  favor  upon  his  king,  both  the  ofiering  and  the 
offerer  would  deserve  to  be  rejected.  And  shall  those  who  give  money 
for  God's  service  in  such  a  spirit,  be  accepted  ?  Cornelius  gave  alms 
from  the  overflowings  of  a  grateful  heart,  therefore  the  angel  said  to 
him,  "  Thy  prayers  and  thine  alms  are  come  up  as  a  memorial  before 
God,"  (Acts  X.  4.)  The  poor  widow  gave  her  two  mites  with  a  single 
eye  to  God's  glory.  She  gave  her  heart  with  them,  or  it  would  not 
have  been  said  of  her,  "  She  gave  more  than  they  all."  Mary  poured 
the  ointment  on  the  head  of  Jesus,  under  a  deep  sense  of  her  own  un- 
worthiness,  and  of  the  preciousness  of  her  Saviour ;  therefore  Jesus 
accepted  the  service,  and  has  caused  it  to  be  remembered  through  all 
ages.  All  we  do  from  a  feeling  of  grateful  love  to  Him^  who  laid 
down  his  life  for  us,  shall  be  remembered  by  God,  when  the  costly 
gifts  of  ostentation  shall  be  buried  in  eternal  forgetfulness. 

Evening  Scripture  portion.     1  Chron.  XXIX.   1-19.    David's  gift  to  the  Temple. 


Matt.  VI.  5-8. — Christ  forbids  ostentation  in  prayer. 

Our  Saviour  continued  to  expose  the  emptiness  of  the  works  in 
which  the  Pharisees  prided  themselves.  One  of  these  was  almsgiving. 
This  has  been  already  considered.  Another  was  prayer.  Let  us  now 
direct  our  attention  to  this  subject.  The  customs  of  Judea  were  very 
different  from  ours.  The  synagogues  were  always  open,  and  persons  re- 
sorted to  them,  as  well  as  to  the  temple,  in  order  to  pray.  There  was 
no  harm  in  the  custom,  and  many  persons  no  doubt  went  to  the  syna- 
gogues to  pray  in  sincerity,  as  we  know  one  poor  publican  went  to  the 
temple,  and  sincerely  said,  "  God  be  merciful  to  me,  a  sinner."  But 
others  went  only  to  be  see?!  of  men.  There  were  also  certain  hours 
of  the  day  at  which  the  Pharisees  said  certain  prayers  ;  and  if  at  these 
hours  they  found  themselves  in  the  streets,  they  stopped  to  repeat  their 
task  ;  and  for  this  purpose  preferred  the  corner  of  a  street  to  a  more 
private  place.  Jesus  bade  his  disciples  avoid  such  ostentatious  con- 
duct, and  advised  them  to  retire  to  their  closets  to  pray,  and  to  conceal 
from  the  world  their  communion  with  their  heavenly  Father. 


MAR.  12.]  CHRIST  FORBIDS  OSTENTATION  IN  PRAYER.  137 

If  we  really  love  God,  we  shall  pray  to  him  in  secret.  It  is  clear, 
that  if  we  pray  in  church  and  in  the  family,  but  neglect  secret  prayer, 
we  are  only  seeking  human  approbation. 

It  is  a  great  proof,  both  of  faith  and  love,  to  be  frequent  in  secret 
prayer.  If  we  were  told  that  a  departed  friend  was  hovering  near  us, 
though  unseen,  and  that  he  could  hear  us,  though  he  could  not  answer 
us  aloud,  should  we  feel  inclined  to  speak  to  him  ?  This  would  depend 
upon  two  circumstances  :  first,  upon  our  faith  in  the  statement,  that 
is,  upon  our  really  believing  that  the  friend  was  near ;  and  secondly, 
upon  our  love  for  this  friend.  If  we  both  believed  he  was  near,  and 
loved  him,  w^  should  find  great  dehght  in  talking  to  him.  "  He  that 
cometh  to  God,  must  believe  that  he  w."  If  we  doubt  whether  God 
hears  us,  no  wonder  we  find  prayer  a  burdensome  task.  If,  also,  we 
do  not  love  God,  how  can  we  find  it  pleasant  to  speak  to  him  ?  But  if 
we  believe  that  he  is  very  near  us,  and  if  we  love  him  with  fond  at- 
tachment, 0  how  delightful  to  shut  our  closet  door,  and  to  pour  c/at  our 
hearts  before  him  !  And  will  he  give  us  a  reward  for  doing  so  ?  What ! 
A  reward  to  his  needy  creatures,  for  calling  upon  him  for  help  !  The 
reward  will  be.  He  will  answer  our  petitions  as  He  has  promised,  and 
at  the  last  acknowledge  us  as  His  children. 

Jesus  also  tells  us  in  what  manner  we  should  pray.  It  is  not  words 
alone  that  move  God.  The  heathen  think  they  shall  be  heard  for  much 
speaking,  and  say,  Baal,  hear  us,  Baal,  hear  us.  The  Roman  Catho- 
lics repeat  the  Lord's  prayer  many  hundreds  of  times,  and  count  the 
numbers  upon  their  string  of  beads.  But  of  what  use  are  such  prayers  ; 
for  what  are  words  without  desires !  We  should  use  words,  because  in 
using  them  our  desires  grow  stronger ;  but  words  without  desires  are 
but  unmeaning  noise.  A  Christian  poet  beautifully  describes  the  na- 
ture of  prayer  in  the  following  lines  : 

Prayer  is  the  soul's  sincere  desire, 

Utter'd,  or  unexpress'd ; 
The  hidden  motion  of  a  fire 

That  trembles  in  the  breast. 

Prayer  is  the  burden  of  a  sigh, 

The  falling  of  a  tear ; 
The  upward  glancing  of  an  eye, 

When  none  but  God  is  near. 

Sometimes  the  mouth  cannot  express  what  the  heart  feels.  But 
sometimes  the  soul  feels  dead,  and  we  cannot  pray  in  spirit  and  in 
truth.  An  unconverted  heart  is  always  dead;  but  even  the  renewed 
heart  has  seasons  of  barrenness.  How  are  desires  to  be  stirred  up  ? 
Take  the  Scriptures; — consider  the  things  revealed  in  them — Heaven 
Hell,  God,  the  Judge  of  all — the  crucified  Saviour — a  precious  soul — & 
fleeting  life.  Is  there  nothing  you  desire  to  escape  ?  Nothing  you  de- 
sire to  possess  ?  Have  you  nothing  to  say  to  Him  who  can  do  every 
thing  for  you,  and  who  has  done  so  much  already  1     What  would 

18 


138  THE  LORD'S  PRAYER.  [maR.  13 

many  a  lost  soul  give  for  such  an  opportunity  as  you  now  possess  i 
God,  who  sees  your  efforts,  will  send  his  Holy  Spirit  to  teach  you  how 
to  pray.  Let  us  remember  that  prayer  is  our  safety ;  without  prayer 
we  must  be  lost.  When  a  person  can  receive  no  nourishment,  we  give 
him  up ;  we  know  he  must  die  if  he  can  take  nothing.  If  we  cannot 
prai/f  we  must  perish. 

Evening  Scripture  portion. 
Gen.  XXXII.  13  to  end.     Jacob  wrestling  with  the  Angel, 


Matt.  VI.  9-lS.— The  Lord's  Prayer. 

This  prayer  is  so  familiar  to  us,  that  we  are  in  great  danger  of  not 
considering  its  weighty  meaning.  A  prayer  taught  by  our  blessed 
Saviour  himself  ought  to  engage  our  deepest  attention.  Had  we  been 
told  that  such  a  prayer  had  been  given,  and  had  never  heard  the  words, 
how  we  should  have  desired  to  hear  them  ! 

We  ought  not  to  suppose  that  we  are  bound  to  use  this  prayer  every 
time  we  pray.  Jesus  said,  ''  After  this  ma/i/zer  prayye."  We  find  in 
this  prayer  a  pattern  for  our  prayers.  We  see  in  what  way  we  should 
address  God,  and  what  kind  of  petitions  we  may  present.  The  title 
we  are  allowed  to  give  to  Him  is  the  tenderest  that  can  be  conceived — 
Our  Father.  He  is  our  Father,  because  he  made  us  in  his  own  im- 
age ;  but  by  sin,  we  became  children  of  the  devil.  How  then  are  we 
restored  to  our  Father  ?  By  Jesus  Christ.  He  became  our  brother  in 
the  Jlesh,  that  we  might  become  his  brethren  in  the  spirit.  He  makes 
us  the  children  of  God  by  faith  in  him.  Thus  he  said  to  Mary  Mag- 
dalene, after  he  rose  from  the  dead,  "  Go  to  my  brethren,  and  say  to 
them,  I  ascend  to  my  Father,  and  to  your  Father,  and  to  my  God,  and 
to  your  God." 

Our  Father  is  a  king  also ;  but  a  dethroned  king.  His  subjects 
have  risen  up  in  rebellion  against  him.  Therefore  his  children  entreat 
him  to  return.  His  return  is  the  darling  wish  of  their  hearts.  It  is  a 
great  sign  of  faithfulness  in  subjects,  when  they  maintain  allegiance  to 
a  sovereign  who  is  in  banishment.  At  such  a  time  it  is  dangerous  to  be 
faithful ;  for  if  discovered  in  sending  letters  to  their  monarch,  inviting 
him  to  take  possession  of  his  throne,  they  would  be  regarded  as  enemies 
by  their  rebellious  countrymen.  Yet  faithful  subjects  would  be  con- 
tinually forming  plans  for  the  restoration  of  their  lawful  sovereign,  and 
would  run  all  risks  rather  than  desert  him.  The  children  of  God  feel 
and  act  in  this  manner  while  they  live  in  the  world.  Their  desire  is, 
that  their  Father's  name  should  be  hallowed,  praised,  and  adored  ;  that 
his  kingdom  should  come,  and  that  his  will  should  be  done  on  earth,  as  it 
is  in  heaven.  In  their  prayers  they  express  this  desire^r^^,  and  they  en- 


MAR.  13.]  THE  LORD'S  PRAYER,  139 

deavor  to  promote  its  fulfilment  by  persuading  men  to  submit  to  their 
king.  Nor  shall  their  desires  and  efforts  be  disappointed,  for  God  shall 
one  day  be  king  over  all  the  earth.  We  see,  therefore,  that  only  con- 
verted persons  can  offer  this  prayer  in  sincerity,  for  none  who  are  not 
converted  long  for  God  to  be  acknowledged  as  king. 

The  next  requests  relate  to  such  things  as  we  desire  for  ourselves. 
In  the  first  place  we  ask  for  bread  ;  not  for  a  great  supply,  but  daily 
bread.  Then  we  ask  for  the  forgiveness  of  sins,  declaring  at  the  same 
time  that  we  have  forgiven  others  their  sins  against  us.  Thus  we  see 
that  this  prayer  suits  none  whose  hearts  cherish  hatred  and  revenge  ; 
for  if  we  do  not  forgive  those  who  offend  us,  every  time  we  use  this 
prayer  we  are  pronouncing  our  own  condemnation,  and  asking  God  not 
to  forgive  us. 

We  have  before  remarked,  that  this  prayer  is  only  fit  for  those  who 
love  GocZ,  because  they  ask  that  his  kingdom  may  come  and  his  will 
be  done.  We  now  see  that  it  is  only  fit  for  those  who  love  man 
also ;  and  we  know  that  those  who  do  love  God,  love  their  fellow-crea- 
tures also.  These  are  the  two  great  commandments — Love  God  and 
love  thy  neighbor.  When  people  believe  in  Christ  they  have  new 
hearts,  and  they  begin  to  love  God  and  man.  Then  this  prayer  suits 
them.  They  still  have  sins  to  be  forgiven,  and  it  is  the  sense  of  God's 
grace  in  forgiving  them,  that  makes  them  so  ready  to  forgive  others. 
When  God  has  forgiven  them  a  debt  of  thousands  of  pounds,  how 
can  they  exact  a  debt  of  a  few  pence  from  their  fellows  !  They  feel 
that  no  one  has  acted  towards  them  as  ungratefully  as  they  have  to- 
wards God,  and  so  their  mouths  are  stopped  from  uttering  reproaches 
against  their  fellow-creatures. 

A  penitent  sinner  hates  sin.  He  can  say  from  the  heart,  "  Lead  us 
not  into  temptation,  but  deliver  us  from  evil,  (or  the  evil  one.")  By 
nature  we  delight  in  temptation  and  in  evil.  All  our  pleasures  are 
temptations ;  we  are  always  running  into  it  and  longing  for  it.  But 
the  Christian  dreads  temptation ;  therefore  he  does  not  desire  to  be 
rich,  nor  to  see  much  company,  nor  to  obtain  high  praise,  because 
he  knows  he  might  be  tempted  to  be  proud,  and  foolish,  and  to  forget 
God. 

The  prayer  is  ended  as  it  was  begun — with  the  praise  of  God. 
Thine  is  the  kingdom,  the  power,  and  the  glory.  This  is  the  consola- 
tion of  the  child  of  God  ;  though  none  may  acknowledge  his  Father, 
yet  he  knows  his  Father  is  glorious,  and  that  some  day  his  glory  will 
be  displayed  before  an  assembled  universe. 

Christ  would  not  have  given  his  people  such  a  prayer,  if  he  had  not 
determined  Xo  grant  it.  He  knows  what  he  will  do,  and  he  delights 
to  hear  us  asking  him  to  perform  his  gracious  designs.  Then  let 
every  devout  soul  say,  "  Come,  Lord  Jesus,  come  quickly,  for  thine  is 
the  kingdom,  the  power,  and  the  glory." 

Evening  Scripture  portion.    Rev.  XI.     The  kingdom  of  God, 


140  WHOM  GOD  WILL  FORGIVE.  [mar.  14. 


Matt.  VI.  14,  15. — Christ  declares  whom  God  will  forgive, 

Jesus  here  gives  some  instructions  concerning  the  frame  of  mind  in 
which  prayer  must  be  made.  In  the  Lord's  prayer  we  are  directed  to 
say,  "  Forgive  us  our  debts,  or  trespasses,  as  we  forgive  our  debtors, 
or  those  who  have  sinned  against  us."  This  petition  seems  Uke 
asking  God  not  to  forgive  us  if  we  do  not  forgive  others.  Some 
people  might  have  been  induced  to  wish  that  some  part  of  the 
sentence  was  omitted,  and  that  they  were  instructed  simply  to  ask 
God  to  forgive  them,  whether  they  forgave  others  or  not.  But  it 
would  be  of  no  use  to  make  such  a  prayer ;  for  God  is  determined  not 
to  forgive  us  unless  we  do  forgive  others. 

It  is  therefore  necessary  that  we  should  inquire  whether  we  do 
really  forgive  them  ;  for  our  hearts  are  so  deceitful  that  we  are  apt  to 
imagine  we  forgive,  when  we  still  harbor  a  grudge  against  an  offend- 
ing brother.  What  then  are  the  signs  of  having  really  forgiven  an 
offender  ?  When  we  have  heartily  forgiven  him,  we  cease  to  indulge 
the  thought  of  his  offence,  and  we  take  no  pleasure  in  speaking  of  it. 
When  we  have  heartily  forgiven  him,  we  neither  wish  evil  to  befall 
him,  nor  feel  glad  if  it  do  befall  him ;  but,  on  the  contrary,  wish  all 
manner  of  good  to  happen  to  him.  When  we  have  heartily  forgiven 
him,  we  neither  speak  bitterly  of  him  ourselves,  nor  do  we  feel 
gratified  if  we  hear  others  speak  harshly  of  him.  This  last,  perhaps, 
is  the  best  test  of  our  state  of  feeling ;  for  some  who  would  not  dare 
to  speak  harshly  of  an  enemy  themselves,  would  be  glad  to  hear 
others  do  so.  These  should  be  our  feelings  even  towards  one  who  has 
not  asked  our  forgiveness  ;  but  if  our  offending  brother  ask  us  to 
forgive  him,  we  ought  to  restore  him  to  friendship  and  endearment, 
and  our  heart  ought  to  be  towards  him  as  before  :  and  thus  we  ought 
to  continue  to  act,  in  spite  of  repeated  offences. 

Is  it  an  easy  thing  thus  to  forgive  ?  No  ;  it  is  impossible  to  nature, 
and  can  only  be  done  through  the  Holy  Spirit  working  in  our  hearts  a 
sense  of  our  own  unworthiness,  filling  us  with  love  to  God  for  his 
mercy  towards  us,  and  then  with  love  to  our  fellow-creatures. 

Though  thousands  offer  this  prayer  of  our  Lord  every  day,  it  is 
only  accepted  from  those  whose  hearts  are  renewed  by  grace.  Before 
our  prayers  are  accepted,  we  ourselves  must  be  accepted.  Cain's 
sacrifice  was  not  accepted  by  God,  because  he  himself  was  not 
accepted.  Abel's  sacrifice  was  accepted,  because  he  himself  was 
accepted.  Would  we,  therefore,  offer  acceptable  prayers,  we  must 
first  give  our  own  selves  to  the  Lord ;  we  must  come  in  the  name  of 
Jesus,  and  on  account  of  his  sacrifice  that  he  offered  on  the  cross, 
God  will  accept  us,  renew  our  hearts  by  his  grace,  and  answer  our 
prayers.  God  will  not  be  mocked.  Man  would  fain  put  God  off 
with  formal,  heartless  prayers ;  but  He  will  not  receive  them.  He 
spurns  the  offering,  and  says,    "  Who  hath  required  this  at  your 


MAR.  15.]  CHRIST  FORBIDS  OSTENTATION  IN  FASTING.  141 

hands — to  tread  my  courts  ?  When  you  spread  forth  your  hands  1 
will  hide  mine  eyes  from  you.  Yea,  when  you  make  many  prayers  I 
will  not  hear."     (Is.  i.  12-15.) 

But  let  no  penitent  sinner  be  discouraged  by  these  declarations. 
We  may  come  with  our  sins  to  Christ,  if  they  are  a  grief  and  a 
burden  to  us,  for  it  is  He  alone  who  can  forgive  them,  and  it  is 
He  alone  who  can  subdue  them.  His  Holy  Spirit  will  make  us  hate 
our  sins,  help  us  to  strive  against  them,  and  enable  us  to  overcome 
them. 

Evening  Scripture  portion. — Is.  1. 1-20.     The  prayers  of  the  wicked 


Matt.  V.  16-18. — Christ  forbids  osteraationtn  fasting. 

There  was  another  duty  upon  the  performance  of  which  the 
Pharisees  prided  themselves — fasting.  Some  of  them  fasted  twice  a 
week.  On  those  days  they  neglected  the  care  of  their  persons,  and 
went  abroad  that  men  might  see  they  fasted,  and  admire  them  for 
their  religion.  In  the  day  of  a  public  fast  for  the  sins  of  the  nation, 
men  should  not  conceal  that  they  fast ;  but,  like  the  king  of  Nineveh, 
who  repented  at  the  preaching  of  Jonah,  they  should  set  an  example 
of  penitence  and  self-denial.  But  when  men  fast  for  their  own  sins, 
then  they  ought  to  conceal  the  deed,  and  not  seek  to  obtain  human 
praise. 

The  scriptures  teach  us  that  fasting  is  a  duty.  It  brings  down  the 
spirits,  and  sobers  the  mind ;  and,  by  the  blessing  of  the  Holy  Spirit, 
disposes  the  soul  for  prayer  and  meditation.  But  there  are  some 
persons  so  delicate,  that  their  health  would  be  injured  by  long  fasting. 
It  surely  cannot  be  a  duty  for  them  to  fast,  for  they  would  thus  be  lesa 
fit  to  pray. 

But  all  should  beware  of  excess  in  food,  which  drowns  the  soul, 
and  renders  it  sensual  and  stupid.  It  is  written  concerning  one  of  the 
most  wicked  cities  of  old,  "  Pride,  fulness  of  bread,  and  abundance 
of  idleness  was  in  her  and  her  daughters,"  (or  inhabitants.)  This 
fulness  made  them  haughty,  and  brought  on  their  destruction.  (Ez. 
xvi.  48,  50.)  Let  none  think  that  they  are  too  pious  to  stand  in  need 
of  such  a  warning.  Christ  warns  his  own  disciples  against  surfeiting 
and  drunkenness  :  "  Take  heed  lest  at  any  time  your  hearts  be  over- 
charged with  surfeiting  and  drunkenness."  (Luke  xxi.  34.)  Con- 
stant moderation  in  meat  and  drink  is  as  important  to  the  soul  as  to  the 
body. 

But  when  we  fast  let  us  beware  of  pride ;  for  as  dead  flies  spoil  the 
most  fragrant  ointment,  so  pride  mars  the  most  self-denying  actions. 


142  CHRIST  FORBIDS  COVETOUSNESS.  [maR.  16. 

We  should  perform  religious  duties  secretly,  when  we  are  among 
those  who  will  think  highly  of  us  for  observing  them.  This  rule 
applies  to  fastings,  prayer,  reading  the  scripture,  and  doing  good. 
But  when  we  are  among  those  who  would  ridicule  us  for  religion, 
then  is  the  time  boldly  to  confess  our  Master,  and  to  show  that  we  are 
not  ashamed  of  him.  How  easy  it  is  to  speak  against  vain  amuse- 
ments, to  quote  the  scriptures,  and  to  make  pious  remarks  in  the 
presence  of  religious  people  :  but  how  difficult,  when  surrounded  by 
scoffers,  to  be  faithful  to  Christ !  We  need  a  lively  sense  of  the 
presence  of  God,  that  we  may  always  act  as  in  his  sight,  neither 
courting  the  smiles  of  our  fellow-creatures,  nor  fearing  their  frowns  ; 
neither  seeking  their  applause,  nor  shrinking  from  their  ridicule.  Let 
us  labor  to  be  accepted  of  Him,  to  whom  we  must  each  give  an 
account.  In  that  solemn  hour  how  worthless  will  the  praises  of  our 
fellow-creatures  appear,  their  censures  how  harmless  ! 

Evening  Scripture  portion.    Jonah  III.  IV.    Fasting. 


Matt.  VI.  19-23. — Christ  forbids  covetousness  and  double-minded* 

ness. 

Our  Saviour  had  exposed  the  apparently  good  actions  of  the  Phari- 
sees, as  their  prayers,  fastings,  almsgivings.  He  now  reproves  their 
wicked  practices.  The  first  thing  he  attacks  is  their  covetousness, — 
their  dehght  in  laying  'ip  earthly  treasures.  In  those  days  riches  con- 
sisted partly  in  valuable  clothes,  and  therefore  He  speaks  of  moth  and 
rust  corrupting. 

The  Lord  shows,  in  the  first  place,  ihe  folly  of  covetousness.  Riches 
make  themselves  wings,  and  fly  away.  How  foolish,  then,  to  set  the 
heart  upon  them  !  But  if  we  do  not  lose  them,  we  must  leave  them. 
We  brought  nothing  into  this  world,  and  we  can  carry  nothing  out ; 
it  is  therefore  evident  to  reason,  that  if  there  is  another  world  in  which 
we  shall  eternally  dwell,  we  ought  to  be  extremely  anxious  to  lay  up 
treasures  there. 

But  how  are  we  to  lay  up  treasures  in  heaven  ?  By  good  works. 
St.  Paul,  in  his  epistle  to  Timothy,  says,  "  Charge  them  that  are  rich 
in  this  world  that  they  do  good,  that  they  be  rich  in  good  works,  ready 
to  distribute  ;  willing  to  communicate,  laying  up  in  store  for  them- 
selves a  good  foundation  against  the  time  to  come,  that  they  may  lay 
hold  on  eternal  life."  But  some  may  inquire,  "  Can  we  gain  heaven 
by  good  works  ?"  O  no.  Jesus  Christ  has  gained  heaven  by  his 
righteousness,  and  he  freely  bestows  this  heaven  on  all  who  believe  in 
him.     We  cannot  lay  up  treasures  there,  tiU  we  have  believed  in  Him. 


MAR.  16.]  CHRIST  FORBIDS  COVETOUSNESS.  143 

We  lay  up  treasures  there,  when  we  do  things  that  please  God.  Good 
works  are  the  fruits  of  faith.  It  is  written,  "  Blessed  are  the  dead 
which  die  in  the  Lord."  It  is  added,  "  Their  works  do  follow  them." 
(Rev.  xiv.  13.)  These  blessed  dead  had  beheved  in  Christ;  there- 
fore their  works  were  accepted.  The  Pharisees  could  not  please  God  ; 
they  could  not  lay  up  treasures  in  heaven.  And  why  not  ?  Because 
the  eyes  of  their  minds  were  shut ;  and  they  saw  not  the  glory  of  God 
in  the  face  of  Christ  Jesus. 

How  great  is  the  darkness  of  the  unawakened  mind  !  God  alone, 
by  his  Holy  Spirit,  can  enlighten  this  darkness.  Jesus  came  to  give 
sight  to  the  blind.  Has  he  given  it  to  us  ?  Our  actions  show  whether 
he  has  or  not.  When  we  see  a  blind  person,  we  are  not  always  aware 
at  first  that  he  is  blind  ;  but  if  we  watch  him  closely  we  soon  discover 
his  condition.  If  a  mad  dog  pass  near  him,  he  does  not  try  to  avoid  it ; 
and  if  the  most  splendid  illuminations  be  displayed,  he  does  not  stop 
to  admire.  The  actions  of  men  show  clearly  whether  they  are  blind 
or  not.  Unawakened  souls  evince  no  dread  of  hell,  no  desire  after 
heaven,  no  contempt  for  earth,  no  love  for  Christ.  God  frowns,  but 
they  are  not  alarmed ;  He  stretches  out  his  arms,  but  they  perceive  it 
not ;  He  opens  the  gate  of  heaven,  they  do  not  strive  to  enter  it ;  He 
points  to  the  abyss  of  hell,  they  do  not  shrink  back ;  He  lifts  up  his 
crucified  Son,  they  are  not  softened,  or  subdued. 

There  is  an  eye  to  the  mind  :  if  that  eye  be  shut,  we  can  do  nothing 
right.  This  is  what  our  Lord  meant  when  he  declared,  "  The  light 
of  the  body  is  the  eye  ;  if  therefore  thine  eye  be  single,  (or  clear,)  thy 
whole  body  shall  be  full  of  light ;  but  if  thine  eye  be  evil,  (or  bhnd,) 
thy  whole  body  shall  be  full  of  darkness."  When  the  eye  of  the  mind 
is  made  clear,  then  we  begin  to  act  aright,  and  not  till  then.  Do  we 
wish  to  know  where  our  treasure  is  ?  Let  us  inquire  where  our  heart 
is.  They  are  in  the  same  place.  If  our  affections  are  set  on  things 
above,  then  we  may  know  that  we  have  treasures  there ;  but  if  our 
heart  is  in  our  possessions,  whether  they  be  few  or  many,  small  or 
great,  there  our  treasure  is.  Some  unhappy  creatures  have  shown  in 
their  last  hours  that  their  hearts  were  fixed  upon  some  earthly  trifles. 
A  vain  and  foolish  girl  has  been  haunted  in  her  expiring  moments  by 
the  thoughts  of  her  new  dresses.  A  miser  has  been  known  eagerly  to 
clench  paper  in  his  trembling  hands,  thinking  it  was  his  bank-notes. 
Had  these  dying  persons  possessed  treasures  in  heaven,  they  would 
not  have  clung  so  closely  to  their  perishing  property  on  earth. 

Eyening  Scripture  portion.    Frov.  XXIII.    Riches  have  wings.    ^ 


144  CHRIST  FORBIDS  WORLDLY  CAREFULNESS.         [maR.  17 


Matt.  VI.  24  to  end. — Christ  forbids  worldly  carefulness. 

Our  Saviour  had  charged  his  disciples  not  to  lay  up  treasures  upon 
earth.  In  this  passage  He  gives  them  another  command  that  appears 
much  more  difficult  to  obey,  that  is,  He  forbids  them  to  be  anxious 
about  needful  food  and  raiment.  We  are  naturally  inclined  to  think  it 
impossible  not  to  be  anxious  about  the  means  of  our  support ;  but  God 
graciously  offers  many  arguments  to  prevent  our  indulging  in  such 
cares. 

Do  v^e  doubt  God's  power  to  provide  for  us  ?  Who  was  it  gave  us 
life,  and  made  our  bodies  ?  Is  it  not  much  easier  to  clothe,  and  to 
feed,  than  to  create  us  ?  Do  we  doubt  the  kindness  of  ihe  Lord  ? 
Does  He  not  condescend  to  feed  the  ravens  and  clothe  the  lilies  ?  and 
are  we  not  much  better  than  they,  that  is,  much  more  precious  in  his 
sight  than  birds  or  flowers  ?  Therefore  we  see  that  we  dishonor  God 
by  doubting  whether  He  vf'iW  provide  for  our  need. 

It  is  also  useless  to  be  anxious  about  the  future.  By  taking  thought 
we  cannot  add  one  cubit  to  our  height,  nor  one  moment  to  our  lives. 
We  know  from  other  parts  of  scripture,  that  God  does  not  desire  us  to 
be  idle  or  improvident :  he  only  forbids  useless  tormenting  fears  about 
the  future. 

And  why  does  He  forbid  such  thoughts  ?  Because  there  is  a  nobler 
object  set  before  us,  which  requires  all  our  thoughts — "  The  kingdom 
of  God  and  his  righteousness."  This  kingdom  we  must  seek  earnestly, 
or  vfe  shall  not  obtain  it.  If  our  thoughts  are  occupied  about  earthly 
things,  we  shall  lose  this  earthly  inheritance.  Christ  said,  "  Ye  can- 
not serve  God  and  mammon,"  (or  the  world.)  Neither  can  we  be  in- 
tent upon  what  we  shall  eat,  and  drink,  and  wear,  and  at  the  same 
time  be  seeking  God.  Christ  said,  that  the  Gentiles  thought  of  these 
things.  The  Gentiles  at  that  time  were  ignorant  heathens,  they  knew 
not  God,  therefore  they  were  occupied  with  earthly  cares ;  but  we 
ought  not  to  be  hke  them. 

If  we  wish  to  discover  our  state  before  God,  let  us  examine  with 
what  subjects  our  thoughts  are  generally  occupied.  Of  course,  while 
we  are  engaged  upon  any  business,  our  minds  must  be  on  that  busi- 
ness ;  but  after  it  is  done,  our  thoughts  fly  to  the  objects  we  most  de- 
light in.  If  we  are  God's  children,  our  thoughts  will  often  fly  to 
heaven,  our  Father's  house ;  but  if  we  are  not  born  again  they  will 
grovel  upon  the  earth.  This  is  God's  own  rule,  ''  They  that  are  after 
the  flesh  do  mind  the  things  of  the  flesh ;  but  they  that  are  after  the 
Spirit  Me  things  of  the  Spirit." 

It  may  appear  to  us  a  trifling  sin  to  be  engrossed  with  earthly 
thoughts  ;  but  it  is  a  sign  that  we  are  in  the  flesh,  not  born  again  of 
the  Spirit.  Now  it  is  written,  *'  They  that  are  in  the  flesh  cannot 
please  God."  (Rom.  viii.  8.)  How  dreadful  it  would  be  to  die  in 
this  state  I 


MAE.  18. J  CHRIST  FORBIDS  HYPOCRITICAL  JUDGMENT.  145 

How  kindly  God  undertakes  to  keep  us  from  want,  while  we  are 
seeking  spiritual  blessings  with  all  our  hearts  !  "  S^iek  ye  first  the 
kingdom  of  God  and  his  righteousness,  and  all  these  things  shall  be 
added  unto  you." 

How  happy  should  we  be  even  in  this  world,  if  we  would  obey  this 
command  !  "  Sufficient  unto  the  day  is  the  evil  thereof."  It  is  much 
pleasanter  to  be  thinking  of  heaven  and  Christ,  than  to  be  dwelling 
upon  the  evils  of  life  ;  and  0  !  how  much  safer  is  it !  For  though  it 
is  useless  to  take  thought  about  earthly  things,  it  is  of  the  greatest  use 
to  take  thought  about  spiritual  things.  By  thinking  of  hell  we  shall 
be  led  to  flee  from  it ;  by  thinking  of  sin,  to  dread  it ;  by  thinking  of 
righteousness,'  to  implore  God  to  bestow  it  upon  us,  even  Christ's 
righteousness  upon  us  His  guilty  creatures. 

Evening  Scripture  portion. 
Ps.  CXLV.     The  goodness  of  God  to  his  creatures. 


Matt.  VII.  1-6. — Christ  forbids  hypocritical  judgment 

The  Lord  Jesus  had  been  warning  his  disciples  against  many  of  the 
evil  practices  of  the  Pharisees.  There  was  no  sin  to  which  they  were 
more  addicted  than  to  "judging."  They  did  not  judge  righteous  judg- 
ment, according  to  the  word  of  God ;  but  they  judged  according  to 
their  own  wicked  passions.  Because  they  hated  Christ,  they  endeav- 
ored to  find  faults  in  his  conduct,  and  accused  him  of  breaking  the 
Sabbath,  of  encouraging  sinners,  and  of  being  a  gluttonous  man  and  a 
wine-bibber.  The  men  of  the  world  still  walk  in  the  steps  of  the 
Pharisees  :  they  are  continually  looking  with  a  malicious  eye  for  faults 
in  the  children  of  God,  and  attributing  wrong  motives  to  all  their 
actions. 

We  may  be  sure  that  such  judgment  is  sinful,  because  it  is  passed 
in  a  spirit  of  hatred.  In  how  different  a  spirit  the  Christian  judges  ! 
He  cannot  but  know  that  the  world  lieth  in  wickedness ;  he  sees  it 
with  grief,  and  exerts  all  his  powers  to  persuade  sinners  to  flee  from 
the  wrath  to  come.  By  this  rule  we  may  know  whether  we  are  judg- 
ing righteously  or  unrighteously.  Do  we  rejoice  over  the  faults  of 
others,  or  do  we  lament  over  them  !  If  we  are  seeking  for  their  faults, 
and  watching  for  their  halting,  then  we  have  the  spirit  of  the  Pharisees, 
who  maliciously  watched  the  conduct  of  Christ  and  his  disciples  ;  then 
we  may  be  sure  that  we  are  ofiending  God,  that  we  shall  be  judged 
by  him,  and  that  with  the  same  measure  we  mete  it  will  be  measured 
to  us  ;  for  "  he  shall  have  judgment  without  mercy  that  hath  showed 
no  mercy."  (James  ii.  13.)  It  is  in  this  spirit  that  irreligious  people 
judge  those  whom  they  call  "  evangelicals  and  saints."     They  accuse 

19 


146  CHRIST  PROMISES  THAT  PRAYER  [mar.  19, 

them  of  hypocrisy  and  of  pride ;  ihey  watch  their  conduct  with  an 
eagle's  eye,  and  triumph  over  their  infirmities  with  a  demon's  joy. 
Such  persons  have  a  beam  in  their  own  eye.  This  beam  prevents 
them  from  seeing  their  own  sins.  We  may  be  assured,  that  if  we  do 
not  see  ourselves  to  be  very  great  and  miserable  sinners,  there  is 
a  beam  of  unbelief  in  our  eyes  which  prevents  our  seeing  it.  While 
we  cannot  see  our  own  sins,  we  cannot  see  the  sins  of  others  aright. 
What  we  call  sins  in  them,  perhaps  are  not  sins.  We  do  not  know 
how  to  reprove  till  we  have  discovered  what  sinners  we  ourselves  are. 

But  when  God,  by  his  converting  grace,  takes  the  beam  out  of  our 
eyes,  then  we  may  help  our  brother  to  overcome  his  sins.  Then  we 
shall  warn  him  in  a  spirit  of  humility  and  love,  feeling  our  own  unwor- 
thiness,  and  anxious  for  his  good. 

But  there  are  some  characters,  in  dealing  with  whom  great  caution 
must  be  used.  Hypocrites  may  be  compared  to  dogs  and  swine.  As 
these  animals  feed  on  carrion  and  the  vilest  refuse,  so  hypocrites  de- 
light in  sin.  It  would  be  wrong  to  give  holy  food,  such  as  the  priests 
ate,  to  dogs ;  and  it  would  be  foolish  to  cast  pearls,  such  as  queens 
wear,  to  swine. 

But  is  it  wrong  or  foolish  to  declare  the  holy  and  precious  word  of 
God  to  wicked  men  ?  0  no — for  Jesus  said  to  his  apostles,  "  Preach 
the  gospel  to  every  creature."  But  when  men,  having  heard  the  truth, 
trample  it  under  foot  by  their  blasphemies,  and  turn  and  rend  by  their 
revilings  those  who  speak  it,  then  they  must  be  left  to  themselves.  In 
this  manner  the  apostle  Paul  dealt  with  the  wicked  Jews  of  Corinth. 
"  And  when  they  opposed  themselves  and  blasphemed,  he  shook  his 
raiment."  "  Your  blood  be  upon  your  own  heads  :  I  am  clean  :  from 
henceforth  I  will  go  unto  the  Gentiles  !"  (Acts  xviii.  6.)  Thus  the 
apostle  left  the  dogs  and  swine,  that  he  might  feed  the  sheep  com- 
mitted to  his  charge. 

Evening  Scripture  portion.    Acts  XVIII.    Enemies  of  the  truth. 


Matt.  VII.  7-11. — Christ  promises  that  prayer  shall  he  answered. 

This  is  one  of  the  most  encouraging  passages  in  the  whole  Scrip- 
tures. How  many  have  been  led  by  this  invitation  to  approach  the 
throne  of  grace  !  Here  is  not  only  an  invitation  which  assures  you 
of  a  welcome,  but  also  a  promise  of  success — your  petition  shall  be 
granted,  "  for  every  one  that  asketh  receiveth." 

Christ  knew  how  apt  we  are  to  doubt  the  love  of  our  Heavenly 
Father.  Therefore  he  appealed  to  all  the  parents  present,  and  said, 
"What  man  is  there  of  you,  whom  if  his  son  ask  bread  will  he  give 
him  a  stone  ?"     Every  parent  who  heard  this  question  must  have  felt 


MAR.  19. J  SHALL  BE  ANSWERED.  147 

that  he  could  not  treat  his  child  in  so  unfeeling  a  manner  :  much  less 
would  he  give  his  child  a  serpent  instead  of  a  fish,  or  a  scorpion  instead 
of  an  egg.  There  are  in  the  East  white  scorpions,  about  the  size  of  an 
egg ;  but  no  parent  would  deceive  and  mock  his  child  by  giving  him 
that  venomous  animal  instead  of  wholesome  food. 

There  are  few  who  cannot  recollect  the  kindness  their  parents 
showed  to  them  in  their  helpless  days.  There  are  few  who  have  no 
recollection  of  a  father's  or  a  mother's  love.  In  childhood  we  knew 
not  its  value,  but  in  later  years  it  melts  our  hearts  to  think  of  it.  How 
readily  our  dear  parents  listened  to  our  requests  !  They  were  not 
always  able  to  grant  them,  and  sometimes  they  saw  it  would  not  be 
well  to  give  us  what  we  desired.  But  they  never  denied  us  food  when 
we  needed  it.  They  would  rather  have  gone  without  it  themselves, 
than  have  seen  us  suffering  from  hunger.  How  carefully  they  guarded 
us  from  every  thing  that  would  injure  us  !  They  warned  us  not  to 
approach  too  near  the  fire,  or  the  water,  and  not  to  touch  poisonous 
berries  or  venomous  reptiles.  Far  from  giving  us  a  scorpion,  they 
would  have  been  terrified,  if  they  had  seen  it  in  our  hands.  And  does 
God  feel  the  same  tenderness  for  his  children  ?  Hear  what  Jesus  says 
who  came  forth  from  the  bosom  of  the  Father :  "  If  ye  then,  being 
evil,  know  how  to  give  good  gifts  unto  your  children,  how  much  more 
shall  your  Father  which  is  in  heaven  give  good  things  to  them  that  ask 
him  ?" 

But  if  any  trembling  soul  should  reply,  "  How  can  I  be  sure  that 
He  is  my  Father  ?  He  is  not  the  Father  of  the  wicked,"  let  him 
know  that  none  but  the  children  of  God  ask  him  for  good  things. 
The  little  lamb  is  shown  to  belong  to  its  own  mother  by  running  to  her 
to  be  fed.  The  children  of  Satan  do  not  desire  to  have  those  things 
which  God  has  promised.  They  seek  for  an  earthly  portion.  They 
never  really  pray.  When  they  are  miserable,  they  often  complain, 
but  these  complaints  are  not  prayers.  God  said  of  Israel,  "  They 
have  not  cried  unto  me  with  their  hearts,  when  they  howled  upon  their 
beds,"  (Hos.  vii.  14.)  Sometimes  in  distress  they  make  vows,  as  well 
as  complaints.  But  are  their  vows  prayers  ?  God  calls  them  flatteries, 
and  lies.  "  Nevertheless  they  did  but  flatter  him  with  their  mouth, 
and  they  lied  unto  him  with  their  tongues,  for  their  heart  was  not  right 
with  him,"  (Ps.  Ixxviii.  36.)  How  different  from  these  were  the  pray- 
ers of  David  !  He  could  say  to  God,  *'  I  entreated  thy  favor  with  my 
whole  heart."  And  he  could  also  say,  "  Blessed  be  the  Lord  because 
He  hath  heard  the  voice  of  my  supplications."  Every  one  who  is  now 
earnestly  seeking  God  shall  sooner  or  later  say  the  same.  Therefore, 
'*  let  the  heart  of  them  rejoice  that  seek  the  Lord,"  (Ps.  cv.  3.) 

Evening  Scripture  portion.    Prov.  XL    Earnestness^  in  seeking  the  Lord. 


148  THE  WRONG  AND  THE  RIGHT  WAY.  [maR.  20 


Matt.  VII.  12-14. — Christ  describes  the  wrong  and  the  right  way. 

Who  can  liear  our  Saviour's  golden  rule  without  approving  it !  And 
who  can  hear  it  without  condemning  himself !  "  Whatsoever  things 
ye  would  that  men  should  do  unto  you,  do  ye  even  so  to  them."  He 
who  has  kept  the  same  is  a  perfect  man,  and  has  done  all  the  law  and 
prophets  taught.  We  must  confess  with  sorrow  that  we  have  broken  it  a 
thousand  times,  and  that  we  need  pardon  through  the  Saviour's  blood 
for  these  manifold  transgressions.  But  though  we  have  transgressed, 
yet  if  we  desire  to  please  God,  we  shall  find  this  rule  an  admirable 
guide.  God  knows  our  ignorance,  and  has  graciously  furnished  us 
with  a  rule  that  will  apply  to  all  circumstances  in  which  we  can  be 
placed.  On  every  occasion  we  should  imagine  ourselves  to  be  in  the 
place  of  our  neighbor,  and  say,  (for  instance,)  "  If  I  were  a  parent, 
how  should  I  expect  my  child  to  behave  towards  me ;  if  I  were  a 
child,  my  parent ;  if  I  were  a  master,  how  should  I  require  my  ser- 
vant to  conduct  himself ;  if  I  were  a  servant,  how  should  I  wish  my 
master  to  deal  with  me  ;  if  I  were  suffering  pain,  what  should  I  desire 
the  healthy  to  do  to  alleviate  my  misery  ;  if  I  were  sunk  in  poverty, 
what  should  I  think  the  rich  ought  to  do,  when  they  beheld  my  desti- 
tution ?"  We  may  go  further  still,  and  say,  "  If  I  were  a  perishing 
heathen,  now  standing  before  the  bar  of  God,  what  should  I  then  think 
Christians  ought  to  have  done  for  me  ?"  We  must,  however,  ask 
these  questions  with  this  condition — *'  What  would  it  be  reasonable 
for  me  to  expect  another  to  do  for  me,  if  I  were  in  his  circumstan- 
ces?" 

How  ill  can  we  bear  to  be  examined  by  this  rule  !  And  yet  we 
have  behaved /ar,  far  better  to  our  fellow-creatures  than  we  have  to 
God. 

Our  Saviour,  by  his  next  declaration,  has  often  excited  astonishment 
and  anxiety.  He  declared  that  the  gate  of  life  was  strait,  and  that  the 
way  was  narrow ;  by  which  he  meant  that  men  find  it  difficult  to  be 
truly  religious.  The  narrow  way  is  not  broader  now  than  it  was  when 
these  words  were  first  spoken,  and  still  there  are  but  few  who  find  it. 
And  if  there  are  hut  few  who  find  it,  let  us  never  conclude  that  any 
practice  is  right,  because  many  indulge  in  it.  The  way  in  which  many 
walk  must  be  wrong.  If  we  would  please  God  and  save  our  souls, 
we  must  be  singular. 

In  the  broad  way  there  are  many  travellers,  and  there  are  many 
paths  in  which  those  travellers  walk.  People  of  all  sorts  of  character 
walk  in  it ;  the  intemperate,  and  the  miser ;  the  pleasure-lover,  and 
the  self-righteous  ;  and  each  different  kind  of  character  condemns  the 
other.  Yet  they  are  all  alike  in  this  respect,  they  do  not  love  God, 
nor  do  his  will ;  and  they  are  all  hastening  (however  little  they  may 
think  it)  to  the  same  destruction. 

Christians,  on  the  contrary,  all  walk  in  the  same  path.     They  are 


MAR.  21.]  CHRIST  WARNS  AGAINST  FALSE  PROPHETS.  149 

all  alike  in  spirit,  though  some  are  more  excellent  than  others.  They 
enter  in  at  the  same  strait  gate,  that  is,  they  believe  in  the  same  Sa- 
viour. Though  they  come  from  the  opposite  ends  of  the  world,  yec 
they  know  each  other's  minds,  and  sympathize  with  each  other's  feel- 
ings. The  greatest  king  and  the  meanest  beggar  have  a  sympathy 
with  each  other,  if  they  both  love  Christ. 

Yet  this  narrow  way  is  little  sought.  The  reason  is,  men  cannot 
bear  the  sacrifices  which  they  must  make  before  they  can  enter  in  • 
they  do  not  like  to  give  up  their  pleasure  and  their  pride.  If  they 
would  walk  in  this  narrow  way,  they  would  find  it  pleasant.  In  some 
places  it  is  steep,  and  in  others  it  is  rough  ;  but  the  prospect  makes  it 
pleasant.  It  is  a  prospect  that  would  make  any  path  pleasant.  It  is 
a  prospect  that  grows  brighter  as  the  traveller  proceeds .;  it  is  the  pros- 
pect of  the  everlasting  hills,  crowned  with  the  golden  city  and  the 
pearly  gates.  And  the  Companion  makes  it  pleasant.  He  is  at  once 
the  guard,  the  guide,  the  friend  of  all  who  walk  in  the  narrow  way. 

And  though  huxfew  walk  in  it  now,  yet  in  the  home  to  which  it 
leads  a  multitude  shall  be  found,  yes,  a  multitude  without  number ; 
for  in  every  age,  there  have  been  some  who  travelled  in  this  path,  and 
in  the  ages  yet  to  come  there  shall  be  many  more.  The  broad  road 
shall  not  be  always  thronged.  When  Satan,  who  now  deceives  the 
world,  shall  be  shut  up  in  prison,  then  the  broad  way  shall  be  forsaken, 
the  people  shall  be  all  righteous,  and  none  shall  say  any  more  to  his 
neighbor,  ''  Know  the  Lord,''  for  all  shall  "  know  Him  from  the  great- 
est to  the  least."  Our  journey  may  be  lonely,  but  our  Father's  house 
shall  not  be  empty.  There  are  many  mansions  in  it,  and  not  one  of 
them  shall  want  a  blessed  inhabitant.  Then  will  our  divine  Lord  be 
satisfied,  when  he  beholds  gathered  around  Him  his  innumerable 
family. 

And  shall  the  straitness  of  the  gate  deter  us  from  seeking  to  enter 
in  ?  Or  shall  the  narrowness  of  the  way  induce  us  to  turn  back  ?  It 
would  be  well  to  go  through  fire  and  water  to  attain  such  an  inheri- 
tance. But  the  sufferings  of  this  way  are  far  less  than  its  consolations, 
and  these  cannot  be  compared  with  its  end.  "  I  reckon,"  said  the 
apostle  Paul,  *'  that  the  sufferings  of  this  life  are  not  worthy  to  be  com- 
pared with  the  glory  which  shall  be  revealed  in  us,"  (Rom.  viii.  18.) 

Evening  Scripture  portion.    Isa.  LX.    Multitudes  of  believers  in  the  last  days. 


Matt.  VII.  15-20. — Christ  warns  against  false  prophets. 

Our  Saviour  had  been  showing  his  disciples  the  necessity  of  walk- 
ing in  the  narrow  way  to  heaven.     He  knew  that  many  false  teachers 


150  CHRIST  WARNS  AGAINST  FALSE  PROPHETS.  [mar.  21. 

would  arise,  who  would  point  out  an  easier  way  ;  and  the  Pharisees  al 
that  very  time  encouraged  people,  by  their  instructions  and  example,  to 
walk  in  the  broad  road  which  leadeth  to  destruction. 

There  have  been  false  teachers  in  all  ages.  There  were  some 
among  the  Jews  of  old.  Jeremiah  and  Ezekiel  warned  the  people 
against  prophets,  who  said,  "  Peace,  peace,  when  there  was  no 
peace,"  and  "healed  the  wound  of  the  daughter  of  God's  people 
slightly,"  and  "  daubed  the  wall  with  untempered  mortar."  (Ez.  xiii.) 
By  these  comparisons  we  are  taught  that  the  false  prophets  encouraged 
people  to  remain  in  sin.  False  ministers  do  so  now ;  they  do  not 
teach  the  necessity  of  a  living  faith,  and  of  an  entire  change  of  heart; 
therefore  their  hearers  are  not  led  to  wash  in  the  fountain  of  Christ's 
blood,  or  to  pray  that  they  may  be  truly  converted. 

It  is  quite  necessary  to  warn  people  against  such  teachers ;  for 
many  listen  to  their  words,  and  follow  their  pernicious  ways.  These 
ministers  are  compared  to  wolves,  because  they  destroy  the  souls  of 
God's  people.  They  are  described  as  wearing  sheep's  clothing, 
because  they  often  speak  in  a  religious  tone,  and  use  Scripture 
language.  When  Lord  Cobham  was  tried  in  London,  in  the  year 
1413,  thes-e  hypocritical  sentences  were  written  by  the  Papists  in  his 
bills  of  condemnation  :  "  Following  Christ's  example  in  all  that  we 
might,  who  willeth  not  the  death  of  a  sinner,  but  rather  that  he  be 

converted  and  live,  we  took  upon  us  to  correct  him Pitying 

him  of  fatherly  compassion,  and  entirely  desiring  the  health  of  his 
soul,  we  appointed  him  a  competent  time  of  deliberation.  Christ  we 
take  unto  witness,  that  nothing  else  we  seek  in  this  our  whole  enter- 
prise but  his  glory." 

This  language  was  sheep's  clothing.  Those  who  used  it  were  in- 
wardly ravening  wolves.  They  sought  to  kill  a  pious  nobleman, 
because  he  would  not  believe  the  errors  which  they  taught.  At  last 
they  obtained  their  heart's  desire  ;  for  Lord  Cobham  was  sentenced  by 
the  English  parliament  to  be  hung  in  chains  and  roasted  over  a  slow 
fire. 

Christ  has  told  us  how  we  are  to  detect  false  teachers  when  dis- 
guised in  a  fleece — by  their  fruits.  The  fruits  of  the  Spirit  are  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,  faith,  meekness,  tem- 
perance. These  heavenly  qualities  adorn  every  faithful  minister, 
though  in  some  they  flourish  more  than  in  others.  Love  reigns  in  the 
heart  of  every  true  Christian,  and  shines  forth  in  his  actions.  He  may 
be  known  by  his  kindness  to  all  the  saints,  by  his  patient  behavior  to 
his  enemies,  and  by  his  unwearied  efforts  to  save  the  souls  of  men. 
None  but  a  converted  person  brings  forth  such  fruits  as  these.  There 
are  many  unconverted  persons  who  lead  moral,  respectable,  and  even 
benevolent  lives,  but  their  hearts  do  not  overflow  with  this  love  that 
we  have  described ;  and  as  their  apparently  good  actions  do  not  pro- 
ceed from  the  right  motive,  they  are  worthless  in  the  sight  of  Him  who 
searches  the  hearts.     None  but  a  good  tree  can  bring  forth  good  fruit. 


MAR.  22.]  REJECTION  OF  FALSE  PROFESSORS.  151 

We  are  all  bad  trees  by  nature  ;  but  God  can  make  us  good  trees  by 
his  Spirit. 

How  awful  is  the  declaration — "  Every  tree  that  bringeth  not  forth 
good  fruit,  is  hewn  down  and  cast  into  the  fire."  Should  not  this 
terrible  sentence  lead  us  all  anxiously  to  inquire,  "  Have  I  received  a 
new  nature  ?  Have  I  become  a  good  tree  ?  Has  the  heavenly  Hus- 
bandman found  good  fruit  growing  upon  my  branches  ?"  The  loving, 
the  tender  Saviour  would  not  have  alarmed  us,  had  there  been  no 
cause  for  alarm. 

Evening  Scripture  portion.    Ezek.  XIII.    False  prophets. 


Matt.  VH.  21-23. — He  predicts  the  rejection  of  the  false  professor. 

In  this  passage,  Jesus  gave  a  solemn  warning  to  his  own  disciples, 
to  those  who  professed  to  believe  in  him,  and  to  those  who  called  him 
"  Lord,  Lord."  At  the  beginning  of  this  sermon,  he  had  declared, 
that  except  their  righteousness  should  exceed  the  righteousness  of  the 
Scribes  and  Pharisees,  they  could  not  be  saved.  He  had  shown  that 
the  righteousness  of  the  Pharisees  was  a  mere  outward  form  of 
religion,  and  he  had  warned  his  own  followers  against  being  satisfied 
with  a  mere  form  also.  He  declared  that  many  would  be  lost  through 
this  sad  mistake.  "  Many  will  say  unto  me  in  that  day,  Lord,  Lord, 
have  we  not  prophesied  in  thy  name  ?"  and  I  will  profess  unto  them, 
"  I  never  knew  you."  In  these  words  Jesus  revealed  himself  as  the 
Judge  of  men — even  as  the  Son  of  God. 

Now  let  us  hear  what  our  Judge  says.  He  declares  that  none  shall 
enter  heaven,  but  those  who  do  the  will  of  his  Father.  Does  this 
make  us  tremble  ?  Surely  we  must  feel  (if  we  know  ourselves  at 
all)  that  we  often  sin.  But,  "  doing  the  Father's  will,"  does  not 
mean  never  being  overtaken  by  a  fault;  for  Christ  declared  to  his 
Father  in  his  last  prayer  for  his  disciples  before  his  crucifixion,  (John 
xvii.,)  that  they  "  had  kept  his  word.''^  Yet  we  know  that  they  had 
often  fallen  into  sin,  such  as  disputing  which  should  be  the  greatest, 
desiring  to  resent  injuries,  and  sending  away  poor  suppliants.  But 
what  is  it  to  do  the  will  of  God  ?  It  is  sincerely  to  seek  to  please  him 
from  LOVE  to  his  name.  None  do  this  but  those  who  have  received 
the  Spirit  of  God,  those  who  are  born  again.  Jesus  did  not  explain 
this  subject /wZZy  in  this  sermon  ;  but  he  said  enough  to  show  that  we 
must  seek  for  grace  from  God  in  order  to  be  saved.  Did  he  not  say, 
"  Seek  first  the  kingdom  of  God  and  his  righteousness  ?"  and  also, 
"  Askf  and  ye  shall  receive  ;  seek,  and  ye  shall  find  ;  knock,  and  it 


152  THE  HOUSE  ON  THE  ROCK.  [mar.  23. 

shall  be  opened  unto  you  ?"     If  we  would  do  the  will  of  God,  we  must 
seek  for  new  hearts. 

There  is  a  passage  in  the  epistles,  which  shows  clearly  that  nothing 
short  of  the  power  of  God  working  in  our  hearts  can  enable  us  to  per- 
form any  action  acceptable  in  his  sight.  (Heb.  xiii.  20,  21.)  "Now 
the  God  of  peace  which  brought  again  from  the  dead  our  Lord  Jesus, 
(that  great  Shepherd  of  the  sheep,)  through  the  blood  of  the  everlast 
ing  covenant,  make  you  perfect  in  every  good  work  to  do  his  willy 
working  in  you  that  which  is  pleasing  in  his  sight,  through  Jesus 
Christ,  to  whom  be  glory  forever.  Amen."  These  verses  show  us 
that  the  power  of  that  God  who  raised  Christ  from  the  dead,  must 
work  in  our  hearts  to  enable  us  to  do  his  will.  Neither  can  we  do  it, 
but  through  faith  in  Christ's  hlood,  which  was  shed  for  us  according  to 
his  everlasting  promise  or  covenant.    . 

Do  we  dread  the  idea  of  meeting  with  a  repulse  at  the  last  day  ? 
Now  is  the  time  to  examine  whether  we  have  been  born  again; 
whether  the  blood  of  Christ  has  washed  away  our  sins  ;  whether  the 
Spirit  has  been  shed  abroad  in  our  hearts  ;  and  whether  we  are  doing 
the  will  of  God.  It  is  possible  to  depart  out  of  this  world,  imagining 
we  are  going  to  heaven,  and  after  all  be  disappointed.  Many  will 
suffer  the  severest  of  all  disappointments.  Will  any  of  the  lost  spirits 
weep  as  bitterly  as  those  who  thought,  till  the  very  last,  that  they 
were  going  to  be  admitted  into  the  mansions  of  bliss  ?  Jesus  would 
save  us  from  receiving  this  agonizing  refusal.  He  warns  us  before- 
hand not  to  be  satisfied  with  a  form  of  religion,  but  to  seek  for  a  new 
heart  and  a  right  spirit. 

Evening  Scripture  portion.    Heb.  XIII.    Doing  the  will  of  God. 


Matt.  VII.  24  to  end. — The 'parable  of  the  house  on  the  rock  and  the 

house  ofi  the  sand. 

Christ  ended  his  sermon  on  the  mount  by  warnings  against  the  dan- 
ger of  an  empty  profession  of  religion.  He  first  gave  the  warning  'm plain 
language,  saying,  "  Not  every  one  that  saith  unto  me.  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven."  Then  he  related  a  parable  on  the  sub- 
ject. It  is  the  first  of  his  parables  recorded.  It  resembles  his  last 
parable  in  this  point :  both  of  them  convey  an  awful  warning  to  false 
professors  of  religion.  In  the  parable  of  the  talents  an  unprofitable 
servant  is  described,  who  is  cast  into  outer  darkness.  (Matt.  xxv.  30.) 
And  in  this  parable  a  foolish  builder  is  spoken  of,  who,  we  have  reason 
to  beheve,  was  crushed  beneath  the  ruins  of  his  own  house.  Why 
did  Jesus  thus  begin  and  end  his  series  of  parables  with  warnings 


MAR.  24.]  THE  BELIEVING  CENTURION.  153 

against  the  same  sin  ?  Was  it  not  that  he  knew  the  great  danger  in 
which  we  stand,  of  being  satisfied  with  a  mere  form  of  godUness  ? 

Nothing  is  said  about  the  sort  of  house  the  wise  man  built  upon  the 
rock.  It  may  have  been  a  large,  or  a  small  one  ;  a  splendid  house,  or 
a  mean  one,  we  know  not ;  but  it  was  a  safe  one.  The  foundation  was 
good.  The  foundation  is  the  unseen  part  of  a  house,  and  yet  the  most 
important.  So  it  is  in  religion.  The  unseen  part  is  the  most  impor- 
tant. What  is  the  state  of  the  heart  ?  that  is  the  most  important  ques- 
tion. Has  it  been  humbled  before  God  ?  Has  it  believed  in  Christ, 
and  been  sprinkled  with  his  blood  ?  Has  it  been  sanctified  by  the  Holy 
Ghost  ?  These  are  the  important  points  ;  yet  these  are  the  invisible 
points.  None  do  the  sayings  of  Christ  but  those  who  are  truly  con- 
verted ;  they  alone  love  him  ;  and  there  is  no  obedience  where  there 
is  no  love. 

The  fooHsh  man  may  have  built  a  better  house,  in  some  respects, 
than  the  wise  man  did.  The  passers-by  may  have  admired  it  more. 
He  himself  may  have  been  much  pleased  with  it.  But  it  had  one  cap- 
ital fault,  the  foundation  was  bad.  Instead  of  digging  deep  down  in 
the  solid  rock,  as  the  wise  man  did,  he*  had  been  satisfied  with  a  found- 
ation in  the  sand.  His  house  was  unsafe ;  the  higher  it  was,  the  greater 
would  be  its  fall  in  the  stormy  day.  As  long  as  the  weather  contin- 
ued fair,  the  house  remained  standing.  As  it  was  situated  by  the  sea- 
side, it  was  exposed  to  the  fury  of  the  waves  as  well  as  that  of  the 
winds.  The  tempest  at  length  arose,  and  the  house  fell.  How  awful 
was  the  crash !  how  total  the  ruin  !  The  waves  would  carry  its 
beams  and  its  planks  to  distant  shores. 

There  is  a  day  coming  when  the  floods  of  great  waters  will  try  every 
building,  and  prove  its  strength.  How  strange  it  is  that  any  should 
imagine  themselves  safe  because  they  have  heard  the  gospel !  This 
is  one  of  Satan's  devices.  If  he  cannot  keep  us  from  hearing  the 
truth,  he  tries  to  persuade  us  to  be  satisfied  with  hearing ;  whereas, 
hearing  should  always  be  followed  up  by  praying,  and  praying  by  do- 
ing. Yet,  after  all,  it  is  not  our  own  obedience  that  will  save  us,  but 
the  obedience  of  Him  who  bore  the  punishment  of  our  sins  upon  the 
cross.  If  we  believe  in  Jesus,  we  are  built  upon  the  rock  of  ages, 
and  shall  be  able  to.  endure  the  storm  that  will  destroy  the  world,  and 
all  that  is  therein. 

Evening  Scripture  portion.    James  I.    Hearers  of  the  word. 


Luke  VII.  1-10. — The  believing  Centurion. 

How  mteresting  every  character  must  be  whom  the  Saviour  approv- 
ed !     He,  who  will  be  the  Judge  of  each  of  us,  has  shown  us  before- 

20 


1 54  THE  BELIEVING  CENTURION.  [mar.  24. 

hand  what  sort  of  persons  he  approves.  This  centurion  was  highly 
commended  by  the  heart-searching  Redeemer.  Yet  we  should  not 
have  expected  to  find  pity  in  a  centurion.  For,  in  the  first  place,  he 
was  a  soldier^  and  a  warlike  life  is  a  great  hinderance  to  the  soul.  In 
the  second  place,  he  was  a  man  of  rank :  and  rank,  we  know,  is  a 
temptation  to  be  proud.  He  was  placed  over  a  hundred  soldiers,  who 
were  themselves  men  of  some  consideration ;  so  that  this  centurion 
was  perhaps  equal  in  importance  to  a  general  in  our  armies.  Thirdly, 
he  was  a  Gentile^  and  therefore  a  heathen  by  birth.  He  had  been  sent 
by  the  Romans,  who  had  conquered  the  Jews,  to  reside  in  Canaan. 
There  he  must  have  heard  the  Old  Testament,  and  become  acquainted 
with  the  true  God,  and  believed  the  promise  of  a  Saviour.  The  re- 
port of  our  Lord's  miracles  had  reached  him,  and  had  convinced  him 
that  Jesus  was  the  Son  of  God.  Thus,  though  a  soldier,  a  man  of 
rank,  and  a  Gentile,  he  was  a  true  behever. 

Now  let  us  examine  the  character  of  him  who  was  commended  so 
highly  by  the  Lord. 

Observe  his  compassion.  He  was  deeply  interested  in  his  poor  ser- 
vant's illness,  for  this  seryant  was  dear  unto  him.  True  religion  binds 
the  hearts  of  masters  and  servants  together,  and  makes  them  brethren, 
beloved  in  the  Lord.     (See  Epistle  to  Philemon,  v.  16.) 

Observe  also  his  love  to  the  people  of  God.  He  loved  the  Jews,  be- 
cause they  were  the  peculiar  people  of  God  ;  and  he  did  not  love  them 
in  word  only,  but  in  deed  and  in  truth, .  for  he  had  built  them  a  syna^ 
gogue.     Thus  he  had  shown  his  love  by  his  hberal  actions. 

Observe  also  his  humility.  Far  from  being  puffed  up  with  a  conceit 
of  his  own  merit,  in  having  built  a  synagogue,  he  thought  himself  un- 
worthy*to  come  to  the  Saviour,  or  to  receive  him  beneath  his  roof.  St 
Matthew  in  his  Gospel  says  the  centurion  came  to  Jesus  ;  but,  it  is  com 
mon  to  say  people  do  things  themselves  when  they  cause  others  to  do 
them.  St.  Luke  gives  a  longer  account  of  the  circumstance,  and 
mentions  that  some  elders  of  the  Jews  were  sent  by  the  centu 
rion.  His  respectful  conduct  was  the  more  remarkable,  because  Jesus 
was  poor  and  despised,  but  in  the  eyes  of  this  honorable  soldier,  the 
lowly  Nazarene  was  greater  than  the  greatest  of  the  sons  of  men.  Be- 
ing a  Gentile,  he  thought  he  was  less  acceptable  to  Christ  than  the 
Jews,  who  were  descended  from  the  beloved  Abraham,  the  friend  of 
God.  But  in  this  he  was  mistaken,  for  Christ  is  no  respecter  of  per- 
sons, and  ever  loved  the  children  of  Abraham  in  spirit  above  his  chil- 
dren in  the  flesh.  This  Gentile  resembled  the  Father  of  the  Faithful, 
and  was  his  son  in  spirit. 

Lastly,  let  us  consider  his  faith.  It  was  in  faith  that  he  resembled 
Abraham.  He  had  such  faith,-  that  he  believed  that  if  Jesus  did  but 
speak  the  word,  all  creatures  must  obey,  even  as  his  own  soldiers  and 
servants  obeyed  him.  He  thought  that  Christ's  power  was  equal  to 
that  of  God,  who  said,  *'  Let  there  be  light,  and  there  was  light."  Nor 
-    was  he  mistaken ;  for  all  things  were  created  by  Jesus  Christ,  and  are 


[uiriviRsiTrl 


MAR.  25.]  THE  RAISING  OF  THE  WIDOW'S  SON.  155 

upheld  by  the  word  of  his  power.  This  faith  was  exceedingly  pleas- 
ing to  the  Saviour.  Jesus  loves  faith.  He  plants  it  in  the  heart  as 
the  root  of  every  other  grace.  Behold  how  he  rewarded  the  centuri- 
on's faith !  he  healed  his  servant. 

What  peace  we  should  enjoy,  if  in  all  our  difficulties  we  felt  that 
Jesus  w^as  able  to  dehver  us  !  When  our  dear  friends  are  sick,  let  us 
believe  that  He  need  only  speak  the  word,  and  they  would  be  well. 
Whatever  anxiety  presses  on  our  hearts,  let  us  bring  it  all  to  him,  spread 
it  before  him,  and  trust  him  to  do  what  will  be  best  for  us.  If  we  act 
thus,  we  shall  experience  such  mercies  as  will  overwhelm  us  with 
gratitude. 

Jesus  declared  that  he  had  never  met  with  such  great  faith  in  Israel, 
as  he  had  found  in  this  Gentile.  He  then  took  occasion  to  declare  a 
very  delightful  and  a  very  awful  truth.  It  is  recorded  by  St.  Mat- 
thew, (viii.  11,  \2,)^^ Many  shall  come  from  the  east  and  west,  and 
shall  sit  down  with  Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of 
heaven ;  but  the  children  of  the  kingdom  shall  be  cast  out  into  outei 
darkness  ;  there  shall  be  weeping  and  gnashing." 

By  the  "  children  of  the  kingdom,"  Jesus  meant  the  Jews.  They 
heard  the  sayings  of  Christ,  and  did  them  not ;  but  many  in  distant 
lands  would  hear  them  and  do  them. 

In  our  days  the  gospel  has  been  preached  in  the  North  and  South, 
the  East  and  West ;  and  already  some  in  every  part  have  believed. 
The  Esquimaux,  known  among  his  nation  as  '*  the  man  the  Saviour 
look  to  himself,"  shall  he  not  come  from  the  north  to  sit  down  with 
Abraham,  Isaac,  and  Jacob  ?  Africanus,  once  a  ferocious  chief,  after- 
wards the  missionary's  faithful  friend,  shall  he  not  come  from  the 
south  ?  Abdool,  the  proud  Mohammedan,  grown  as  humble  as  a  little 
child,  shall  he  not  come  from  the  East  ?  and  though  poor  and  de- 
spised like  her  Lord,  shall  not  Sarah,  the  Indian  widow* — the  patient, 
the  forgiving  Sarah,  come  from  the  West  to  join  the  blessed  company 
of  patriarchs  and  prophets  ?  God  grant  that  none  of  us  may  be  thrust 
with  unbeheving  Jews  into  outer  darkness. 

Evening  Scripture  portion.    Heb.  XI.  1-19.    Faith, 


Luke  VII.  11-17. — -The  raising  of  the  widow's  son. 

There  are  only  three  instances  recorded  of  the  Lord  Jesus  raising 
the  dead,  and  in  each  instance  was  a  case  of  aggravated  sorrow. 
The  dead  man  of  Nain  was  the  only  son  of  a  widow ;  he  was  the 

*  See  a  tract  published  by  tho  Religious  Tract  Society,  entitled  *•"  Poor  Saran,  the  In- 
dian  Widow." 


156  THE  RAISING  OF  THE  WIDOW'S  SON.  [maR.  25. 

earthly  all  of  his  mother,  the  object  of  her  fondest  affections,  and  per- 
haps the  support  of  her  dechning  years. 

If  any  of  us  have  ever  seen  a  widow  who  has  sustained  such  a  loss, 
what  anguish  of  heart  we  have  witnessed !  How  has  she  dwelt  on 
the  attractive  qualities  of  the  lost  one  ;  how  has  she  lamented  her  own 
desolation,  and  said,  in  the  bitterness  of  her  soul,  Is  there  any  sorrow 
like  unto  my  sorrow  ?  No  doubt  we  felt  compassion  for  the  bereaved 
parent,  but  not  such  as  Jesus  felt  at  the  sight  of  the  widow  of  Nain ; 
for  no  heart  was  ever  tender  as  the  heart  of  the  Redeemer. 

What  tenderness  he  showed  in  his  manner  of  performing  the  mira- 
cle !  He  first  addressed  the  sorrowful  mother,  saying,  *'  Weep  not." 
We  should  but  mock  the  afflicted,  if  we  were  to  say,  ''  Weep  not." 
We  can  only  weep  with  those  that  weep.  But  Jesus  could  remove 
the  cause  of  grief.  Though  himself  a  man  of  sorrows,  he  tasted  the 
pure  joy  of  comforting  mourners.  If  the  mother  looked  up,  she  be- 
held him  through  her  tears  approach  the  bier.  What  a  moment  of 
expectation  that  was  !  We  do  not  know  whether  the  bearers  had  faith 
to  believe  that  Jesus  could  raise  the  dead,  but  they  stood  still  in  his 
presence.  Then  the  majestic  command  was  heard,  "  I  say  unto  thee, 
Arise." 

On  what  a  scene  that  young  man  opened  his  eyes  !  There  was  his 
fond  mother — but  who  was  this  wonderful  person  standing  close  be- 
side him  ?  He  began  to  speak.  By  speaking  he  proved  that  he  was 
really  alive.  What  were  his  first  words  ?  We  are  not  informed.  Did 
he  inquire  who  had  restored  him  to  life  ?  He  soon  must  have  known, 
for  he  who  had  snatched  him  from  the  grasp  of  death,  now  delivered 
him  into  the  arms  of  his  mother.  This  sweet  office  the  Lord  would 
perform  himself.  It  must  have  been  a  solace  to  his  loving  heart  to 
behold  the  joyful  meeting  of  the  parent  and  the  child. 

But  his  chief  reason  for  performing  miracles  was  to  confirm  his 
word.  By  raising  the  widow's  son,  he  showed  that  he  could  bestow 
life.  He  had  declared,  "All  that  are  in  the  graves  shall  hear  my 
voice,  and  shall  come  forth."  Yet  there  will  be  a  great  difference  be- 
tween that  resurrection,  and  this  of  the  young  man,  because  the  dead 
will  then  be  changed ;  whereas,  this  young  man  wore  again  his  cor- 
ruptible body.  Jesus  was  the  first  who  rose  from  the  dead  with  a 
glorified  body,  no  more  to  die. 

Would  we  be  partakers  in  the  resurrection  from  the  grave,  we  must 
now  experience  another — a  resurrection  from  the  death  of  trespasses 
and  sins.  This  is  the  most  wonderful  of  all ;  but  Jesus  can  bestow  it 
by  his  word.  "  The  hour  is  coming,  and  now  is,^^  said  the  Lord  of 
life,  "  when  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  live,''^ 
Yes,  the  hour  now  is  when  the  dead  hear  the  voice  of  the  Son  of  God 
and  live.  The  dead  in  trespasses  and  sins  hear  the  voice  of  the  Christ 
in  his  holy  word  ;  they  believe,  and  live.  As  the  apostle  Paul  said  to 
the  Ephesians,  "  You  hath  he  quickened,  (or  made  alive,)  who  were 
dead  in  trespasses  and  sins."     (Eph.  ii.  L)     These  very  words  that 


MAR.  26.]       THE  VISIT  OF  JOHN  THE  BAPTIST'S  DISCIPLES.  157 

Jesus  spake  to  the  widow's  son,  "  Young  man,  I  say  unto  thee.  Arise,'* 
have  aroused  some  dead  in  sins,  and  caused  them  to  live  to  God. 

Evening  Scripture  portion. 
1  Cor.  XV.  35  to  end.     The  resuirection  of  the  dead. 


Luke  VII.  18-23. —  Tlie  visit  of  John  the  Baptises  disciples. 

We  know  that  John  at  this  time  was  shut  up  in  prison.  While 
there  he  was  visited  by  his  disciples.  Though  they  had  often  been 
directed  to  look  to  Jesus  as  the  Saviour  of  the  world,  it  appears  they 
now  doubted  whether  he  was  the  true  Messias  so  long  expected. 
They  did  well  to  come  to  their  teacher  to  express  their  doubts.  It  is 
always  well  to  confide  such  thoughts  to  those  who  are  able  to  help  us, 
for  by  hiding  them  in  our  own  bosoms,  we  may  often  occasion  our- 
selves much  uneasiness,  and  expose  ourselves  to  great  danger.  It 
would,  indeed,  be  very  wrong  to  express  our  doubts  to  ignorant,  or 
unbelieving  persons,  but  it  is  wise  to  open  our  minds  to  experienced 
Christians. 

The  disciples  of  John  must  have  heard  reports  of  the  miracles  which 
Jesus  did,  but  they  did  not  believe  these  reports.  Probably  they  were 
prejudiced  against  the  Lord  on  account  of  his  manner  of  life,  which 
was  very  unlike  that  of  John ;  for  Jesus  freely  mixed  with  sinners 
and  ate  and  drank  with  them,  while  John  had  always  led  a  solitary 
life,  and  had  lived  upon  the  coarsest  fare.  John  took  an  excellent 
method  to  convince  his  unbeheving  disciples.     He  sent  them  to  Jesus. 

We  often  find  that  the  Lord  refused  to  perform  miracles  to  convince 
unbelievers.  When  the  Pharisees  asked  him  for  a  sign,  he  said  they 
should  have  none  but  that  of  the  prophet  Jonas,  (the  sign  of  the  resur- 
rection.) But  he  did  not  refuse  to  perform  miracles  to  convince  these 
inquirers.  What  was  the  reason  of  this  difference  ?  No  doubt  he 
knew  that  they  were  desirous  to  believe,  and  he  always  treats  those 
with  great  compassion  who  are  anocious  to  know  the  truth. 

If  any  doubt  whether  the  Gospel  is  from  heaven,  let  them  go  and 
witness  its  effects.  Behold  John  Newton,  the  slave-dealer,  transformed 
into  a  tender-hearted  man,  who  delights  in  freeing  the  slaves  of  Satan. 
Behold  thousands  of  blind  idolaters  throwing  away  their  idols  and 
abandoning  their  vicious  practices.  But  time  would  fail  us  even  to 
glance  at  the  wonders  the  Gospel  has  wrought  among  all  nations,  from 
the  days  of  Paul  until  now. 

Yet  still  it  is  necessary  to  hearken  to  our  Saviour's  warning :  "  Bless- 
ed is  he,  whosoever  shall  not  be  offended  in  me."  Blessed  is  he  who- 
soever shall  believe  in  me  in  spite  of  all  he  sees  in  me  to  hinder  his 


158  JESUS  COMMENDS  JOHN  THE  BAPTIST.  [mar.  27. 

believing.  By  these  words  Jesus  taught  John's  disciples,  that  not' 
withstanding  his  miracles,  many  would  refuse  to  believe  in  him. 

There  are  still  many  temptations  not  to  believe  in  Jesus.  The  world 
does  not  believe  in  him — this  is  one  temptation ;  there  are  so  many 
hypocrites  and  inconsistent  Christians — this  is  another  temptation  ;  the 
people  of  God  are  generally  poor,  mean,  and  unlearned — this  is  another 
stumbling-block ;  and  the  doctrine  of  salvation  by  faith  is  unpleasant 
to  proud  and  earthly  hearts — this  is  the  greatest  stumbling-block  of  all. 
But  those  who  believe,  notwithstanding  all  these  hinderances,  shall  re- 
ceive this  blessing.  "  Blessed  is  he,  whosoever  shall  not  be  offended 
in  me." 

We  have  reason  to  hope  that  John's  disciples  did  believe  in  Jesus, 
because  they  appear  to  have  been  men  of  a  right  spirit.  When  they 
returned,  according  to  the  Saviour's  command,  to  their  imprisoned 
master,  and  related  the  wonders  they  had  seen,  how  great  must  have 
been  the  joy  of  that  faithful  man  !  His  gloomy  prison  must  have  been 
enlightened  by  the  tidings  of  his  Saviour's  glory.  Nothing  cheers  the 
servants  of  God  so  much  as  to  hear  of  the  triumphs  of  their  Lord. 
They  rejoice  when  they  read  of  the  success  of  missionaries  in  far  dis- 
tant lands,  and  they  look  forward  to  the  day  when  every  knee  shall 
bow  to  the  eternal  Son  of  God.  Are  our  hearts  interested  in  these 
great  and  glorious  subjects  ?  are  they  wrapped  up  in  the  insignificant  oc- 
currences of  the  passing  hour  ?  We  all  have  selfish  hearts  by  nature  ; 
but  God  can  enlarge  them  by  his  grace,  and  make  them  dehght  in  those 
events  which  are  the  joy  of  saints  and  angels. 

Evening  Scripture  portion.    Isa.  XXXV.    The  triumphs  of  the  Gospel 


Matt.  XL  7-17. — Jesus  commends  John  the  Baptist. 

God  has  said,  "  Them  that  honor  me  I  will  honor." — (1  Sam.  ii.  30.) 
John  the  Baptist  honored  Christ  much  in  his  preaching,  and  now  we 
hear  how  greatly  Christ  honored  him.  The  Lord,  who  knows  all  men, 
declared  that  no  prophet  greater  than  John  had  ever  appeared.  Elijah, 
who  raised  the  widow's  son,  was  not  greater ;  for  though  John  had 
performed  no  miracle,  he  knew  more  of  Christ  than  any  who  had  come 
before  him. 

Jesus  reminded  the  people  of  the  time  when  John  preached  in  the 
wilderness,  and  asked  them  why  they  had  gone  there.  Was  it  to  see 
one  of  the  reeds,  shaken  by  the  wind  ?  No  ;  they  had  not  gone  to  see 
a  common  sight,  but  to  see  an  extraordinary  sight.  Was  it  a  magnifi- 
cent worldly  sight  that  they  had  gone  into  the  wilderness  to  see  ?  No ; 
if  they  had  desired  to  behold  splendor  and  magnificence  they  woukl 


MAR.  27.  J  JESUS  COMMENDS  JOHN  THE  BAPTIST.  159 

not  have  gone  into  the  wilderness  to  search  for  it.  It  is  kings  in  their 
palaces  who  are  arrayed  in  gorgeous  dazzUng  garments  ;  whereas  John 
the  Baptist  was  only  clothed  in  skins,  and  a  leathern  girdle  ;  there  was 
nothing  to  please  the  eye  in  his  appearance.  Why  then  had  they  gone 
into  the  wilderness?  To  hear  di prophet.  Jesus  reminded  the  people 
of  this,  to  show  them  how  much  spiritual  good  they  ought  to  have 
gained  from  their  visits  to  the  wilderness.  But  many  had  derived  no 
benefit  from  these  visits  ;  if  they  had,  they  would  have  received  Christ 
as  the  Son  of  God,  for  John  had  preached  concerning  him. 

Jesus  then  declared  that  the  least  in  the  kingdom  of  heaven  was 
greater  even  than  John.  The  Lord  had  come  to  establish  the  king- 
dom of  heaven  upon  earth.  He  had  come  to  shed  his  blood  for  the 
sins  of  men.  Those  who  believe  in  the  crucified  Saviour  are  greater 
in  knowledge  than  John  the  Baptist ;  for  they  know  the  way  of  sal- 
vation more  fully  than  he  did.  We  live  in  the  latter  days,  and  God 
has  spoken  to  us  by  his  Son,  and  by  his  apostles,  the  least  of  whom 
was  a  greater  prophet  than  John.  How  shall  we  escape  if  we  neglect 
so  great  salvation  ? 

What  did  Jesus  mean  by  the  expression,  "  The  kingdom  of  heaven 
sufFereth  violence,  and  the  violent  take  it  by  force  ?"  By  the  violenty 
we  believe.  He  meant  those  worldly  persons  who  persecute  his  ser- 
vants. As  John  had  suffered  imprisonment,  and  would  also  suflfer 
death,  for  preaching  the  truth,  so  from  his  days  would  all  the  faithful 
servants  of  the  Lord  be  subjected  to  much  suffering  for  their  Mas- 
ter's sake.  Violent  men  would  endeavor  to  rob  and  destroy  by  force 
the  kingdom  of  heaven. 

Then  the  Lord  made  a  declaration  that  must  have  surprised  many 
of  those  who  heard  him.  He  said  that  John  was  the  Elias  (or  Elijah) 
spoken  of  by  Malachi  in  the  last  cHfeipter  of  his  prophecy.  (Mai.  iv. 
5.)  *'  Behold,  I  will  send  you  Elijah  the  prophet  before  the  great  and 
dreadful  day  of  the  Lord."  John  was  not  Elijah  himself,  but  he  had 
come  in  the  spirit  and  power  of  Elijah,  being  fervent  in  spirit  and  great 
in  power,  turning  sinners  to  the  Lord.  Yet  Jesus  knew  that  many 
would  not  believe  what  he  was  now  declaring,  for  he  said,  '*  ijTye  will 
receive  it,  this  is  Elias  that  was  for  to  come.  He  that  hath  ears  to 
hear  let  him  hear." 

We  see  from  this  passage,  that  Jesus  knows  what  advantages  we 
have  enjoyed,  and  what  use  we  have  made  of  them.  Have  we  heard 
faithful  and  impressive  preachers  ?  What  effect  have  their  sermons 
had  upon  our  hearts  ?  Have  we  been  persuaded  to  strive  earnestly  to 
enter  the  kingdom  of  heaven  ?  If  we  merely  float  down  the  stream, 
we  shall  at  length  be  plunged  into  an  abyss  of  misery.  The  tide  is 
against  us,  and  the  wind  is  contrary.  We  must  be  anxious  and  ear- 
nest. The  prayer  of  Jacob  suits  every  perishing  sinner,  "  I  will  not 
let  thee  go,  except  thou  bless  me." 

Evening  Scripture  portion.    Mai.  IV.    Elijah 


160  JESUS  REPROVES  THE  JEWS.  JMAR.  28. 


Luke  VII.  29-35. — Jesus  reproves  the  Jews  for  their  perverseness. 

We  now  refer  to  St.  Luke's  account  of  our  Saviour's  discourse 
about  John  the  Baptist,  because  it  contains  some  particulars  omitted 
by  St.  Matthew. 

The  Lord  Jesus  declared  that  the  people,  and  even  the  pubhcans, 
believed  John  the  Baptist's  preaching,  while  the  Pharisees  despised  it. 
The  publicans  were  gross  sinners,  most  of  them  being  notoriously  dis- 
honest in  the  collection  of  taxes.  When  John  declared  to  them  that 
their  sins  were  great,  and  deserved  punishment,  they  justified  God, 
that  is,  they  acknowledged  that  God's  sentence  was  just,  and  they 
gladly  received  baptism  as  a  sign  of  their  need  of  being  cleansed  from 
their  iniquities.  But  when  John  delivered  the  same  truths  to  the 
Pharisees,  telHng  them  they  were  the  children  of  the  devil,  and  a  gen- 
eration of  vipers,  they  were  offended  ;  they  rejected  the  counsel  of 
God  against  themselves,  and  did  not  desire  to  be  baptized,  because 
they  thought  they  were  already  clean  in  heart  and  in  life.  Thus  it 
often  is  now.  Some  who  have  committed  open  gross  sins  are  brought 
to  repentance ;  while  others,  who  have  led  regular,  and  apparently  re- 
ligious lives,  will  not  believe  that  on  account  of  the  secret  sins  of  their 
hearts,  they  ought  to  humble  themselves  before  God. 

The  Pharisees  treated  the  Lord  Jesus  in  the  same  way  that  they 
had  treated  John — with  contempt.  They  had  found  fault  with  John, 
because  he  led  so  solitary  and  so  strict  a  life,  being  clad  in  skins,  feed- 
ing on  locusts  and  honey,  and  refusing  to  taste  wine  or  strong  drink, 
therefore  they  had  said  that  he  was  possessed  with  the  devil.  But 
they  could  not  find  the  same  fault  with  Jesus ;  for  he  led  quite  an 
opposite  life,  eating  and  drinking  like  men  in  general,  and  mingling 
with  the  vilest  sinners,  that  he  might  win  their  souls  to  God.  Yet  the 
Pharisees  were  not  better  pleased  with  him  than  with  John,  and  pro- 
fanely called  him  a  glutton,  and  a  winebibber,  and  a  friend  of  sinners. 
But  what  was  the  reason  that  both  John  and  the  Lord  Jesus  were 
assaulted  by  the  Pharisees'  reproaches,  when  they  were  so  different 
from  each  other  in  their  manner  of  hfe  ?  The  reason  was,  that  they 
both  had  declared  the  same  unwelcome  truths  ;  they  both  had  preached 
the  necessity  of  repentance  and  fai.th. 

Jesus  related  a  short  parable  to  describe  the  Pharisees'  conduct.  It 
was  common  for  children  in  the  market-place  to  play  at  rejoicing  and 
at  mourning.  One  party  of  children  imitated  the  glad  songs  of  the 
Jews  at  their  marriages,  and  on  other  J03rful  occasions,  (such  as  the 
return  of  a  long-lost  son,)  while  another  party  were  expected  to  dance 
to  the  sound  of  their  music.  But  sometimes  sullen  and  wayward 
children  would  not  join  in  the  amusement.  Then  the  other  party 
would  good-naturedly  change  the  play  and  imitate  the  mournful  music 
of  funerals,  (such  as  that  made  by  the  minstrels  when  Jairus'  daughter 
lay  dead,)  expecting  their  companions  to  use  sorrowful  gestures  and  to 


MAR.  29.]  CHRIST  UPBRAIDS  THREE  CITIES.  161 

appear  to  weep ;  but  the  same  froward  children  would  object  to  this 
play  also.  Thus  the  Pharisees  liked  neither  the  strict  manners  of 
John  the  Baptist,  nor  the  condescending  behavior  of  the  Lord.  This 
was  a  proof  that  they  hated  their  words  of  wisdom,  for  Jesus  declared, 
''  Wisdom  is  justified  of  all  her  children ;"  or  rather,  "  Wisdom  is 
justified  hy  all  her  children."  The  children  of  wisdom,  (or  of  God,) 
acknowledge  his  heavenly  wisdom  by  whomsoever  declared.  If  the 
Pharisees  had  been  the  children  of  God,  they  would  have  justified 
God  both  when  John  preached,  and  when  the  Lord  himself  preached. 

People  who  hate  the  Gospel  continue  to  excuse  themselves  for  not 
attending  to  it,  by  accusing  those  who  preach  it  of  faults  in  their  man- 
ner, or  of  errors  in  their  life.  These  accusations  proceed  from  enmity 
to  the  Gospel,  and  will  not  be  received  by  God  as  excuses  for  neg- 
lecting it.  If  men  could  find  fault  with  the  Saviour's  conduct,  how 
impossible  it  is  for  a  true  Christian  to  escape  censure,  especially  as  he 
is  liable  to  commit  real  errors  !  But  O  how  great  is  the  guilt  of 
those  who  thus  oppose  the  servants  of  God !  They  are  enemies  to 
their  own  souls, 

God  tries  every  means  to  turn  sinners  to  himself;  in  his  holy  word, 
sometimes  using  tender  entreaties,  and  sometimes  denouncing  awful 
warnings  ; — in  his  providence  sometimes  heaping  mercies  on  our 
heads,  and  sometimes  executing  judgment.  Should  every  means  fail 
to  melt,  or  to  subdue  our  hearts,  well  may  his  wrath  wax  hot  against 
us  !  Let  us  pray  for  an  obedient  and  docile  spirit,  ready  to  listen 
to  the  word  of  the  Lord,  whether  He  speak  in  thunder,  or  in  a  small 
still  voice.  » 

Evening  Scripture  portion.    Jer.  VI.     Refusing  to  hearken. 


Matt.  XI.  20-24. — Christ  upbraids  three  cities  for  their  impenitence. 

We  find  from  this  passage  that  the  preaching  of  the  Lord  Jesus 
produced  very  little  effect  upon  men's  hearts.  In  order  that  people  be 
converted,  it  is  necessary,  not  only  that  the  'preaching  be  faithful,  but 
that  the  hearts  of  the  hearers  be  prepared :  for  otherwise  the 
tongues  of  holy  men,  or  of  angels,  or  even  of  the  Son  of  God,  may 
speak  in  vain. 

The  cities  in  which  our  Saviour  most  frequently  preached  were 
Chorazin,  Bethsaida,  and  especially  Capernaum.  We  are  inclined 
to  exclaim,  "  Blessed  cities !"  But  Jesus  says,  "  Wo  unto  thee, 
Chorazin  !"  The  preaching  of  the  Son  of  God  was  not  a  blessing  to 
that  city,  but  a  curse.     And  now  the  very  place  where  it  stood  cannot 

21 


162  CHRIST  UPBRAIDS    THREE  CITIES.  [maR.  29 

be  ascertained.  Travellers  may  still  visit  Bethlehem  and  Nazareth, 
Jericho  and  Sychar,  and  many  other  ancient  cities  ;  but  if  they  in- 
quire for  Capernaum,  and  Chorazin,  and  Bethsaida,  they  will  get  no 
certain  answer. 

There  is  a  very  wonderful  truth  contained  in  the  words  of  Christ, 
just  read  by  us.  Jesus  declared  that  Tyre  and  Sidon,  two  heathen 
cities,  would  have  repented,  if  they  had  seen  the  miracles  he  had 
performed  in  Israel ;  and  that  Sodom,  that  most  wicked  city,  would 
also  have  repented,  and  been  spared  the  "  vengeance  of  eternal  fire." 
We  see  therefore  that  Jesus  not  only  knows  all  that  does  happen,  and 
all  that  wUl  happen  ;  but  that  he  also  knows  all  that  would  have  hap- 
pened, in  every  possible  case.  He  knows  how  each  heathen  city 
would  have  received  his  word,  had  she  heard  it.  He  does  not  explain 
to  us  his  reasons  for  not  giving  that  light  to  Tyre  and  Sidon  which  he 
bestowed  on  the  cities  of  Israel.  He  giveth  an  account  of  none  of 
his  matters.  The  Judge  of  all  the  earth  will  do  right,  and  none  may 
dare  to  say,  or  even  to  think^  "  What  doest  thou  ?"  At  the  last  day 
his  justice  in  his  dealings  with  men  will  be  seen  and  acknowledged  by 
the  assembled  universe.  The  degree  of  every  person's  punishment 
will  be  exactly  proportioned  to  his  guilt;  and  that  guilt  will  be 
measured  by  his  advantages,  and  by  the  use  he  made  of  them.  And 
can  we  hear  this  without  reflecting  upon  our  own  case  ?  How  great 
are  the  privileges  we  enjoy !  There  have  been  heathens,  Avho,  as 
soon  as  they  were  told  of  the  love  of  Jesus  in  dying  for  their  sins, 
began  to  repent.  A  Hindoo  set  out  on  a  pilgrimage  to  Juggernaut, 
carrying  with  him  a  few  tracts  which  he  had  not  read.  Being  de- 
tained on  the  way  by  the  illness  of  his  wife,  he  had  the  opportunity  of 
reading  them  attentively.  Did  he  proceed  to  Juggernaut  ?  No  ;  he 
set  out  on  a  better  pilgrimage.  Desiring  to  persuade  his  countrymen 
to  turn  to  the  Lord,  he  often  read  aloud  to  little  assemblies  in  the 
open  air.  While  thus  engaged,  a  poor  native  passed  by,  stopped  to 
listen,  was  struck  by  what  he  heard,  asked  a  few  important  questions, 
and  immediately  determined  to  give  himself  to  Him  who  had  bought 
him  with  his  blood.* 

Are  not  those  Hindoos  a  reproach  to  any  who,  having  heard  many 
sermons,  and  read  many  chapters,  and  received  much  instruction, 
have  not  repented  yet  ?  Surely  if  we  repent  not,  we  shall  be 
thrust  down  to  the  lowest  hell ;  far,  far  below  the  wickedest  of  the 
heathens. 

But  Jesus  will  himself  bestow  repentance  on  all  who  seek  this  pre- 
cious grace.  "  Him  hath  God  exahed  with  his  right  hand  to  be  a 
Prince  and  a  Saviour,  for  to  give  repentance  to  Israel  and  forgiveness 
of  sins,"  (Acts.  v.  31.) 

Ejening  Scripture  portion.    Jer.  XVIII.    Judgment  on  impenitent  nations. 
*  Reoort  of  the  Religious  Tract  Society  for  1845,  p.  58. 


MAR.  30.]  CHRIST  OFFERS  A  THANKSGIVING  163 


Matt.  XL  25  to  end. — Christ  offers  a  thanksgiving  to  his  Father ^ 
and  invites  the  heavy  laden  to  come  to  Him. 

We  have  now  read  the  end  of  our  Saviour's  discourse  to  the  people, 
after  John  the  Baptist's  messengers  had  departed.  The  beginning  of 
the  discourse  contains  warnings  and  reproofs,  but  the  end  is  filled  with 
thanksgivings,  invitations,  and  entreaties.  Jesus  intermingled  prayer 
to  his  Father  with  his  addresses  to  the  people.  What  a  privilege  we 
enjoy  in  being  permitted  to  know  what  he  said  to  his  Father  !  He 
spoke  aloud  that  men  might  be  edified ;  for  on  one  occasion  he  de- 
clared, when  engaged  in  prayer,  "  because  of  the  people  which  stand 
by,  I  said  it,"  (John  xi.  42.) 

Often  our  blessed  Lord  offered  up  prayer  accompanied  by  tears, 
(Heb.  V.  7 ;)  but  on  this  occasion  heavenly  joy  must  have  enhghtened 
his  countenance,  for  St.  Luke  informs  us  that  "  he  rejoiced  in  spirit," 
(Luke  X.  2L)  And  what  was  the  cause  of  his  joy?  It  was,  that 
God  had  revealed  these  things  to  babes,  though  he  had  hid  them  from 
the  wise  and  prudent.  What  things  ?  Things  respecting  himself ; 
the  things  about  which  John  the  Baptist's  disciples  had  inquired  :  "  Art 
thou  he  that  shall  come,  or  look  we  for  another  ?"  (ver.  3.)  These 
things  many  babes  knew.  By  hahes  ignorant  people  are  meant,  those 
who/eeZ  their  ignorance,  and  desire  to  be  taught  of  God.  To  such 
babes  (whether  learned  or  not  in  worldly  things)  God  reveals  his  Son, 
while  he  leaves  the  wise  and  prudent  in  their  own  sight  to  blindness 
and  darkness.  Such  were  the  Pharisees.  Though  really  blind  and 
dark,  they  thought  they  knew  the  way  of  salvation  ;  for  Satan  had 
blinded  their  minds,  as  it  is  written  in  2  Cor.  iv.  3,  4  :  "  The  god  of 
this  world  hath  blinded  the  minds  of  them  which  beheve  not,  lest  the 
Hght  of  the  glorious  gospel  of  Christ  (who  is  the  image  of  God)  should 
shine  into  them." 

Let  us  pray  to  God  to  give  us  the  spirit  of  a  babe,  a  humble,  teach- 
able spirit,  and  then  Christ  will  reveal  to  us  that  heavenly  knowledge 
which  can  save  our  souls.  It  seemed  good  in  the  Father's  sight  that 
babes  should  be  instructed.  We  need  not,  therefore,  fear  a  repulse 
from  our  heavenly  Father,  if  we  come  confessing  our  ignorance  and 
desiring  to  be  taught.  And  who  is  the  Teacher  that  He  has  appointed  ? 
It  is  the  meek  and  lowly  Jesus.  Hear  him  say,  "  Learn  of  me,  for  I 
am  meek  and  lowly  in  heart."  Who  would  not  delight  in  receiving  in- 
struction from  such  gracious  lips  ?  How  sweetly  he  encourages  sin- 
ners to  approach  ! — "  Come  unto  me,  all  ye  that  are  weary  and  heavy 
laden,  and  I  will  give  you  rest."  And  does  not  his  invitation  include 
every  child  of  man  ?  Every  sinner  is  weary  and  heavy  laden.  Pen- 
itent sinners  mourn  for  the  guilt  of  sin ;  but  those  who  are  not  peni- 
tent feel  the  misery  of  its  bondage.  They  may  not  know  what  it  is 
that  interrupts  their  happiness  ;  they  may  think  it  is  the  circumstances 
in  which  they  are  placed ;  but  it  is  the  sin  that  dwells  in  them,  and 


164  THE  WEEPING  PENITENT.  f MAR.  31. 

holds  them  in  captivity.  Jesus  alone  can  free  the  soul  from  the  chain 
of  its  sins  ;  he  alone  can  bestow  rest.  They  that  believe  in  him  do 
enter  into  rest ;  they  can  say  of  their  Shepherd,  "  He  maketh  me  to 
lie  down  in  green  pastures  ;  he  leadeth  me  beside  the  still  waters." 

How  happy  are  they  who  early  choose  the  Lord  for  their  friend  and 
master !  They  will  find  his  yoke  easy,  and  his  burden  light ;  they 
will  find  that,  instead  of  binding  burdens  upon  them,  he  himself  bears 
their  burdens.  Ask  those  who  have  been  long  engaged  in  this  service, 
whether  they  have  not  found  his  yoke  easy  and  his  burden  light.  They 
will  tell  you  that  in  the  brightest  days  of  heedless  youth,  they  never 
tasted  that  peace  which  they  have  found  in  the  darkest  nights  of  pious 
old  age. 

Evening  Scripture  portion.    Ps.  CXVI.     The  rest  of  the  souh 


Luke  VH.  36  to  end. — The  penitent  weeping  at  the  feet  of  Jesus, 

Two  opposite  characters  are  described  in  this  interesting  history ; 
Simon  the  Pharisee  and  the  weeping  sinner  ! 

Simon  was  probably  respected  by  his  neighbors,  and  accounted  a 
religious  man,  but  he  was  not  accepted  in  the  sight  of  Jesus.  The 
woman  had  been  a  gross  and  open  sinner,  yet  she  was  accepted  by  her 
Saviour.  Now  what  was  the  reason  of  this  difference  ?  Does  Jesus 
love  sin  ?     God  forbid  ! 

The  reason  of  the  difference  was,  that  Simon  did  not  love  Jesus, 
and  the  poor  woman  did  love  Him.  The  Pharisee  showed  his  want 
of  love  Dy  neglecting  to  pay  him  the  attention  usually  shown  in  that 
country  to  guests.  He  neither  gave  him  water  to  wash  his  feet,  nor 
ointment  to  anoint  his  person,  nor  did  he  bestow  the  customary  saluta- 
tion. The  .woman  showed  her  love  to  Jesus  by  coming  into  the  house 
where  he  was,  notwithstanding  the  scoffs  and  frowns  of  the  master  and 
his  friends  ;  by  standing  at  his  feet  washing  them  with  her  tears,  kiss- 
ing them  with  respectful  affection,  and  anointing  them  with  precious 
ointment.  The  customs  of  that  country  rendered  it  easy  for  the  poor 
penitent  to  enter  the  house.  Jesus  was  reposing,  according  to  the 
eastern  fashion,  upon  a  sofa,  and  his  feet  were  in  such  a  position  that 
the  woman,  while  &he  stood  "behind  him,  could  weep  over  them  and 
anoint  them. 

Let  us  now  ask  why  the  woman  loved  Jesus  so  much,  and  the  Phar- 
isee loved  him  so  littUy  or  rather  not  at  all  ?  Jesus  himself  explained 
the  reason  in  his  parable.  He  had  forgiven  the  woman  a  mighty  debt. 
She  knew  that  he  had  forgiven  it,  and  therefore  she  loved  him ;  for 
this  is  the  meaning  of  the  47th  verse.  Her  sins,  which  are  many,  are 
forgiven,  (not  because  she  loved  much,  but)  therefore  she  loved  much 
Jesus j^r5^  forgave  her,  and  then  she  loved  Him. 


APRIL  1.]  THE  WOMEN  WHO  FOLLOWED  JESUS.  165 

Jesus  does  not  say  that  the  Pharisee's  debt  was  really  small.  He 
related  this  parable  to  show  his  host  that  if  he  thought  his  debt  small, 
he  could  not  love  him  much,  even  if  he  forgave  him  his  debt.  Do  we 
wish  to  know  whether  we  love  Jesus  much  ?  Let  us  ask  ourselves 
what  we  think  of  our  debt.  Do  we  think  it  small  or  large  ?  Do  we 
think  that  our  sins  are  many  or  few  ?  By  nature  we  all  think  that  our 
debt  is  small.  Yes,  even  murderers  think  that  their  sins  are  not  so 
great  as  they  appear,  and  that  they  are  excusable  on  account  of  their 
many  temptations. 

Thus  we  all  excuse  ourselves  in  our  own  sight,  and  think  it  an  easy 
thing  for  God  to  forgive  us  such  little  debts.  While  we  remain  in  this 
state  of  mind,  we  cannot  love  Jesus  much.  In  fact,  we  cannot  love 
him  at  all,  and  we  cannot  be  accepted  in  his  sight.  But  if  Jesus,  by 
his  Spirit,  touch  our  hearts,  then  we  perceive  that  our  sins  are  very 
great,  and  we  cry  to  Him,  "  Pardon  mine  iniquity,  for  it  is  greats  It 
is  not  the  acts  of  sin  that  we  chiefly  lament,  but  the  secret  sins  of  our 
hearts.  These,  we  feel,  are  set  in  the  light  of  God's  countenance, 
and  cannot  be  forgiven  without  the  shedding  of  the  Saviour's  blood. 
People  often  remain  a  long  while  in  great  distress  on  account  of  their 
sins ;  but  when  they  can  believe  that  there  is  forgiveness  with  God, 
and  that  he  has  washed  them  from  their  sins,  they  are  filled  with  grati- 
tude ;  then  they  love  much,  because  Jesus  has  forgiven  much. 

Never  do  we  lament  our  sins  so  much,  as  when  we  think  of  our 
Saviour's  infinite  love.  When  is  it  we  regret  most  our  offences 
against  an  earthly  friend  ?  Is  it  not  when  we  find  that  while  we  have 
been  neglecting  him,  he  has  been  laboring  for  our  good  ;  that  when 
we  have  been  suspecting  him,  he  has  been  pleading  for  us  ?  This  is 
the  grief  that  the  true  penitent  feels.  This  was  the  grief  that  caused 
rhe  woman  to  shed  such  abundant  tears  upon  the  feet  of  Jesus. 

Evening  Scriptiu-e  portion.     1  Peter  I.    Love  to  Christ. 


Luke  Vlll.  1-3. — The  women  who  followed  Jesus. 

In  these  verses  we  have  a  description  of  our  Saviour's  diligence,  of 
his  poverty,  and  of  his  humility. 

His  diligence  was  unwearied.  He  went  as  an  itinerant  (or  a 
wandering  preacher)  from  place  to  place.  He  knew  the  value  of  the 
souls  of  men,  and  the  danger  in  which  they  lay ;  and  being  full  of 
love,  he  delighted  in  declaring  the  glad  tidings  of  salvation. 

Though  all  are  not  called  to  preach,  as  he  was,  al]  are  called  to 
promote  the  salvation  of  their  fellow-sinners.  Yet  how  many,  far 
from  endeavoring  to  convert  others,  are  themselves  content  to  remain 


166  THE  WOMEN  WHO  FOLLOWED  JESUS.  [" APRIL  1. 

unconverted !  They  are  too  slothful  to  inquire  earnestly,  "  What 
shall  we  do  to  be  saved  ?"  though  they  are  often  eagerly  asking 
"  What  shall  we  eat,  and  what  shall  we  drink,  and  wherewithal  shaL 
we  be  clothed  ?"  How  strange  it  seems  to  spend  so  much  anxiety 
upon  a  dying  body,  and  so  little  upon  a  never-diymg  soul ! 

While  Jesus  was  upon  earth,  there  were  some  women  who  ac- 
companied him  from  place  to  place  to  hear  his  word.  They  were 
bound  to  him  by  ties  of  gratitude,  having  been  healed  by  him  of 
various  infirmities. 

Mary  Magdalene,  or  Mary  of  Magdala,  (the  town  from  which  she 
came,  as  it  is  supposed,)  had  once  been  possessed  by  seven  devils. 
We  should  not  conclude  from  this  circumstance  that  she  had  been 
peculiarly  wicked.  The  possession  of  devils  seems  to  have  been  an 
affliction  rather  than  a  sin  ;  for  we  never  find  that  Jesus  rebuked  the 
'persons  who  were  possessed,  but  only  the  devils.  Many  have  sup- 
posed that  Mary  Magdalene  was  the  woman  who  washed  the 
Redeemer's  feet  with  her  tears ;  but  there  is  no  evidence  to  prove 
this  opinion  to  be  true.  Yet  Mary  loved  Jesus  with  the  same  devoted 
affection  as  that  poor  weeping  sinner  did ;  she  followed  him  to  his 
cross,  and  shed  tears  at  his  grave,  and  had  the  honor  of  being  the 
first  to  behold  him  after  his  resurrection. 

Another  woman,  who  followed  him,  was  the  wife  of  Herod's 
steward.  The  bad  examples  of  Herod,  and  of  Herodias,  had  not 
hindered  her  from  embracing  that  Gospel  which  her  superiors  de- 
spised. She  also  continued  faithful  to  Jesus  at  his  death,  and  at  his 
grave. 

Such  was  the  poverty  of  Jesus,  that  he  permitted  these  holy  women 
and  many  others  to  contribute  to  his  support.  *'  They  ministered 
unto  him  of  their  substance."  Surely  we  think  it  was  an  honor  to  be 
allowed  to  give  to  him,  who  gave  them  all  things.  It  is  an  honor  that 
we  may  share  with  them.  Though  we  may  have  little  to  give,  yet,  il 
we  bestow  that  little  in  a  spirit  of  love  upon  the  least  of  the  saints,  we 
give  unto  Jesus  himself. 

Observe  the  humility  of  Jesus  in  accepting  alms.  That  independ- 
ent spirit,  which  the  world  so  much  commends,  proceeds  from  pride 
of  heart.  It  is  right  to  desire  to  work  for  our  own  subsistence,  rather 
than  to  receive  charity ;  but  when  reduced  to  poverty,  it  is  wrong  to 
feel  pain  in  accepting  gifts  from  those  who  are  richer  than  ourselves. 
Jesus  could  have  turned  stones  into  bread,  but  he  chose  rather 
to  receive  bread  from  his  creatures.  Thus  he  set  us  an  example  of 
humility. 

It  is  supposed  that  it  was  about  this  time  that  a  circumstance  re- 
corded by  Mark  took  place.  "They  went  into  an  house,  and  the 
multitude  cometh  together  again,  so  that  they  could  not  so  much  as 
eat  bread.  And  when  his  friends  heard  of  it,  they  went  out  to  lay 
hold  on  him,  for  they  said.  He  is  beside  himself."  (See  Mark  iii. 
19-21.)     It  seems  probable  that  Jesus  went  into  this  house  that  he 


APRIL  2.]       CHRIST  DISPROVES  THE  PHARISEES'  ACCUSATION.  167 

might  rest  his  wearied  frame  and  refresh  himself  with  bread ;  but  the 
multitude,  anxious  for  his  presence,  induced  him  to  resume  his 
fatiguing  labors.  His  friends,  perhaps  his  unbeUeving  relations,  (for 
some  of  them  did  not  believe  on  him,)  thought  that  he  was  mad,  be- 
cause he  complied  with  the  people's  desire.  They  knew  not  his 
motives,  and  therefore  they  thought  he  was  beside  himself.  When  a 
person  acts  in  a  manner  for  which  we  can  see  no  motive^  we  think 
that  person  must  have  lost  his  reason.  If  a  person  were  to  iTish  into 
this  room,  uttering  loud  cries,  we  should  conclude  he  was  mad ;  but 
if  we  found  that  the  house  was  on  fire,  we  should  no  longer  wonder  at 
his  behavior,  for  we  should  think  a  house  being  on  fire  a  sufiScient 
motive  to  justify  his  earnestness. 

The  world  are  astonished  at  the  earnestness  of  devoted  Christians, 
because  they  cannot  understand  their  motives.  The  believer  beholds 
by  faith  a  glorious  heaven,  and  a  dreadful  hell ;  a  gracious  Saviour, 
and  a  malicious  tempter ;  immortal  souls,  and  approaching  judgment. 
He  must  therefore  be  earnest  in  attempting  to  save  his  fellow-sinners 
from  perdition.  The  world  beholds  none  of  these  things,  and 
naturally  wonders  at  the  conduct  of  the  Christian.  Does  the  earnest- 
ness of  devoted  Christians  astonish  us  ?  Do  we  say,  "  What  is 
the  need  of  all  these  exertions  ?  Why  cannot  people  be  religious 
without  pressing  their  opinions  upon  others  ?"  If  we  think  thus,  is 
there  not  reason  to  fear  that  we  know  not  the  value  of  souls,  and  that 
we  believe  not  in  the  wrath  to  come  ? 

Evening  Scripture  portion.    Acts  XXVI.    Faul  accused  of  madness. 


Matt.  XII.  22-30. — Christ  disproves  the  Pharisees'  blasphemous 

accusation. 

How  dreadful  was  the  accusation  which  ihe  Pharisees  ventured  to 
make  against  the  Saviour  !  They  were  ni  i  able  to  deny  that  he  had 
performed  an  astonishing  miracle  ;  therefore  they  accused  him  of  cast- 
ing out  devils  through  tne  power  of  Beelzebub,  (or  Satan,)  the  prince 
of  the  devils.  We  see  from  this  instance,  that  wicked  men  will  al- 
ways find  some  excuse  for  not  believing  in  God.  Sometimes  they  say 
that  there  is  not  sufiicient  proof  that  the  Bible  is^true  ;  but  if  their  ob- 
jections are  answered,  still  they  refuse  to  believe,  and  find  some  other 
excuse,  however  absurd,  rather  than  give  up  their  sins,  and  come  to 
Christ  for  pardon.  But  we  ought  not  to  be  impatient  with  those  that 
oppose  themselves  to  the  truth.  We  should  imitate  Christ,  who  calmly 
answered  the  Pharisees.  Jesus  sometimes  spoke  severely  to  them, 
but  never  in  answer  to  their  reproaches  against  himself.     He  always 


168  CHRIST  DISPROVES  THE  PHARISEES'  ACCUSATION.       [ APRIL  2 

behaved  meekly  when  reviled  by  his  enemies  ;  thus  setting,  us  an  ex 
ample,  that  we  should  follow  his  steps. 

He  gave  two  reasons  to  prove  that  he  did  not  cast  out  Satan  by 
Satan's  help.  In  the  Jirst  place,  he  said  that  Satan  would  not  assist 
him  to  injure  his  own  kingdom ;  and  in  the  second  place,  he  asked  the 
Pharisees  by  whom  their  children  cast  out  devils  ;  for  there  were  cer- 
tain persons  among  the  Jews,  called  exorcists,  who  professed  to  be 
able  to  cast  out  devils,  though  it  is  not  certain  whether  they  could 
really  do  so  or  not.  Sceva,  mentioned  in  Acts  xix.,  was  one  of  those 
"  exorcists."  Jesus  knew  that  the  Pharisees  would  never  acknow- 
ledge that  their  own  children,  or  friends,  cast  out  devils  by  Satan,  and 
therefore  he  declared  that  it  was  unreasonable  to  say  that  he  was  as- 
sisted by  that  evil  spirit. 

Then  He  related  a  very  short  parable  to  describe  the  work  he  was 
doing  in  the  world.  He  compared  himself  to  a  man  come  to  take  pos- 
session of  a  house,  and  of  the  things  in  it.  This  house  was  the  world, 
and  the  goods  in  the  house  were  the  souls  of  men.  Jesus  came  to 
rescue  these  precious  souls  from  Satan's  power.  He  compared  Satan 
to  a  strong  man,  who  was  in  the  house,  and  who  tried  to  prevent  him 
from  coming  in.  Jesus  came  down  to  earth,  and  became  a  man  that 
he  might  first  bind  Satan,  and  then  spoil  his  goods ;  that  is,  redeem 
the  souls  that  had  been  taken  captive  by  the  wicked  one. 

Jesus  is  still  engaged  in  releasing  captives.  He  calls  upon  all 
whom  he  has  rescued  to  join  in  the  mighty  work.  Can  there  be  any  so 
base  and  ungrateful  as  to  hesitate  to  obey  the  summons  ?  Those  who 
hold  back  are  counted  by  Jesus  as  his  enemies.  What  an  awful  dec- 
laration there  is  in  verse  30  !  "  He  that  is  not  with  me  is  against  me  ; 
and  he  that  gathereth  not  with  me,  scattereth  abroad."  None  can  re- 
main neuter ;  all  must  be  on  one  side  or  the  other. 

Great  injury  has  been  done  to  the  Redeemer's  cause  by  not  speak- 
ing in  its  favor.  When  missionaries  first  proclaimed  the  gospel  in 
Tahiti,  they  received  this  answer  from  some  of  the  heathens  !  "  Were 
these  things  true,  would  not  Captain  Cook  have  told  us  of  them  long 
ago  ?  But  neither  he  nor  his  sailors  spoke  about  the  religion  that  you 
teach?"  Thus  we  see  that  ungodly  mariners,  by  not  gathering 
with  Christ,  scatter  abroad. 

Some  people  imagine  that  if  they  do  no  harm  themselves,  they  may 
go  to  those  places  where  others  speak  and  act  wickedly.  But  there  is 
a  promise  to  him  who  shuts  his  eyes  from  seeing  of  evil.  (Is.  xxxiii. 
16.)  Those  who  love  their  crucified  Saviour  cannot  stand  by  and  hear 
his  name  profaned,  and  see  his  laws  broken.  Instead  of  being  amu- 
sed, they  feel  as  Moses,  did  when,  coming  down  from  the  Holy  Mount, 
he  found  Israel  engaged  in  the  worship  of  the  golden  calf. 

Evening  Scripture  portion.    Acts  XIX.     Sceva  the  exorcist. 


APRIL  3.]  THE  UNPARDONABLE  SIN.  169 

Matt.  XII.  31,  32. — He  warns  against  the  unpardonable  sin. 

This  is  a  very  awful  part  of  our  Saviour's  discourse  to  the  Phari- 
sees. There  is  a  sin  v^hich  cannot  be  forgiven,  and  it  is  a  sin  of  the 
tongue.  Certain  words  which  may  be  spoken  against  the  Holy  Ghost, 
are  called,  "  Blasphemy  against  the  Holy  Ghost."  There  is  a  myste- 
ry in  this  subject  which  we  would  not  presume  to  attempt  to  remove. 
Yet  we  may  form  some  idea  of  the  nature  of  blasphemy  against  the 
Holy  Ghost,  by  examining  the  conduct  of  those  whom  Jesus  now  ad- 
dressed. The  Pharisees  seem  to  have  been  convinced  by  the  miracles 
of  the  Saviour,  that  he  was  a  true  prophet ;  but  though  convinced, 
they  were  determined  to  reject  him,  and  to  set  the  people  against  him 
also.  In  this  awful  state  of  mind  they  accused  him  of  working  mira- 
cles by  the  power  of  Satan,  and  not  by  the  Spirit  of  God.  Had  they 
really  supposed  he  was  assisted  by  Satan,  their  sin  would  not  have 
been  so  enormous  ;  then  they  would  have  sinned,  as  Saul  of  Tarsus 
did,  "  ignorantly,  in  unbelief;"  but  now  they  sinned  against  the  con- 
victions of  their  conscience,  and  with  deliberate  malice. 

That  man  has  reached  the  highest  pitch  of  wickedness,  who,  though 
himself  convinced  of  the  truth  of  the  gospel,  endeavors  to  persuade 
others  to  disbelieve  it.  We  hope  there  are  not  many  who  act  so  da- 
ring a  part.  It  is  probable  that  infidels  are  generally  deceived  them- 
selves, before  they  attempt  to  deceive  others.  Such  a  state  of  unbe- 
lief, dangerous  as  it  is,  is  far  better  than  conviction  of  the  truth,  accom- 
panied by  determined  hatred  against  God.  Such  is  the  condition  of 
devils,  and  of  all  the  lost  spirits.  They  cannot  doubt  the  power  of 
God  ;  but  while  they  believe  and  tremble,  they  vent  blasphemies 
against  his  holy  name.  Is  any  soul  distressed  with  the  fear  lest  he 
should  ever  have  committed  the  unpardonable  sin  ?  let  him  take  com- 
fort. His  fears  prove  that  he  is  not  sealed  up  in  final  impenitence. 
At  the  same  time,  let  us  all  beware  of  the  deceitfulness  of  sin. 
Though  every  sin  is  not  unpardonable ,  every  sin  is  dangerous.  Many 
who  have  never  been  guilty  of  the  unpardonable  sin,  will  nevertheless 
die  unpardoned.  Who  can  conceive  how  dreadful  it  is  to  feel  you  are 
dying,  and  that  you  are  not  pardoned.  Some  impenitent  sinners  die 
resting  on  false  hopes ;  but  others  die  in  despair.  Those  who  have 
stood  by  their  death-beds,  have  declared  that  the  sight  of  their  agonies 
was  too  horrible  to  be  endured. 

Pardon,  so  little  sought  for  by  sinners  while  they  live,  is  not  always 
obtained  when  they  are  dying.  The  Hon.  Francis  Newport,  an  infidel, 
who  died  in  1692,  in  his  last  illness  was  heard  to  say,  as  he  looked  upon 
the  fire,  *'  0  that  I  was  to  lie  upon  that  fire  for  a  hundred  thousand  years 
to  purchase  the  favor  of  God,  and  be  reconciled  to  him  again  !  But'^it  is 
a  fruitless,  vain  wish  ;  millions  of  millions  of  years  will  bring  me  no 
nearer  the  end  of  my  tortures  than  one  poor  hour."  This  miserable 
man  had  not  faith  to  come  to  the  blood  of  Christ  to  wash  away  his 

22 


170,  JESUS  WARNS  AGAINST  IDLE  WORDS.  fA.PRIL4. 

sms.     The  understanding  may  be  convinced,  while  the  enmity  of  the 
heart  against  God  is  not  removed. 

Evening  Scripture  portion.     1  John  V.     Sin  unto  death. 


Matt.  XII.  33-37. — Jesus  warns  against  idle  words. 

Behold  an  instance  of  the  severe  terms  in  which  the  meek  and  gen- 
tle Jesus  sometimes  rebuked  sinners.  He  called  the  Pharisees  a  "  gen- 
eration  of  vipers."  Thus  he  declared  them  to  be  the  seed  of  the  old 
serpent,  and  the  children  of  Satan.  They  had  accused  him  of  casting 
out  devils  through  the  power  of  Satan,  while  they  themselves  belong- 
ed to  the  family  of  the  wicked  one.  It  is  to  be  expected  that  the  chil- 
dren of  the  devil  should  utter  blasphemies,  even  as  a  bad  tree  brings 
forth  had  fruit. 

Though  all  have  not  reached  the  same  height  of  wickedness  as  these 
Pharisees,  yet  all  have  by  nature  wicked  hearts,  that  cannot  bring 
forth  really  good  fruit.  If  our  hearts  were  in  a  right  state,  our  ivords 
would  be  good.  The  tongue  was  given  to  man  to  bless  God.  David 
for  this  reason  calls  it  his  glory.  "Awake,  my  glory."  The  tongue 
would  indeed  be  the  glory  of  man  if  his  heart  were  right  with  God. 
What  a  noble  use  the  angels  make  of  their  tongues  !  they  unite  in  a 
never-ceasing  song  of  praise  to  God.  Adam,  when  first  created,  doubt- 
less used  his  tongue  for  the  same  glorious  purpose.  But  since  the  fall, 
the  tongue  has  become  the  outlet  of  the  abominations  of  man's  heart : 
the  evil  treasure  of  his  heart — his  pride,  his  malice,  his  envy,  his  de- 
ceit— flow  forth  from  his  tongue.  His  heart  is  the  hXdiC^  fountain  of 
sin ;  his  words  are  only  the  streams.  We  must  be  born  again  before  we 
can  utter  words  acceptable  to  God. 

At  the  last  day  our  words  will  be  produced  as  the  evidence  of  our 
state  before  God.  It  is  true  that  many  have  said,  "  Lord,  Lord," 
who  have  not  loved  God ;  but  will  their  words  be  considered  proofs 
of  love  ?  By  no  means  ;  words  insincerely  spoken  will  be  regarded 
as  crimes.  Those  who  said  what  they  did  not  feel,  whether  to  God 
or  man,  will  be  pronounced  liars,  and  we  know  that  liars  shall  have 
their  part  in  the  lake  that  burneth  with  fire  and  brimstone.  It  is  only 
good  words  that  have  proceeded  from  our  hearts  that  will  then  justify 
us,  or  show  that  we  were  born  again  and  washed  in  Christ's  blood. 
If,  then,  we  feel  that  we  are  not  fit  to  stand  this  test,  let  us  entreat 
God  to  bestow  new  hearts  upon  us.  Then  our  common  discourse  will 
be  tmctured  with  the  love  of  God.  Just  as  an  affectionate  parent  is 
often  speaking  of  his  children,  because  he  is  always  thinking  of  them  ; 
so,  when  we  love  God,  we  shall  be  disposed  to  be  often  speaking  of 
his  power,  and  wisdom,  and  goodness,  because  we  shall  be  often  think* 


APRIL  5.]  CHRIST  REFUSES  TO  GIVE  A  SIGN.  171 

ing  of  them.  The  daily  duties  of  hfe  will  not  interfere  with  our 
thoughts  of  God,  any  more  than  they  prevent  a  loving  uiother  thinking 
of  her  children.  Every  thing  will  remind  us  of  our  God.  The  beau- 
ties of  creation,  and  the  events  of  Providence,  will  lead  us  to  think  and 
to  speak  of  Him  ;  for  in  every  thing  we  shall  see  his  hand.  What  the 
world  calls  "  good  luck,"  we  shall  call  "  great  mercy  ;"  and  what  the 
world  speaks  of  as  unfortunate  accidents,  we  shall  own  to  be  "  loving 
corrections."  But  most  of  all  shall  we  differ  from  the  world  in  our 
expressions  concerning  the  Son  of  God  and  his  believing  people. 
That  Saviour  we  shall  call  "  precious,"  his  people  "  happy."  It  is 
true,  those  living  in  a  Christian  land  seldom  dare  speak  openly  against 
Christ,  but  they  show  their  real  feelings  by  the  contemptuous  names 
they  bestow  on  his  most  devoted  servants.  Their  contemptuous  words 
are  noticed  and  noted  down  by  God  in  his  book,  and  shall  be  produced 
against  them  another  day  to  their  everlasting  shame.  "  By  their  words 
they  shall  be  condemned." 

Evening  Scripture  portion.    James  III.    Sinful  words. 


Matt.  XII.  38-42. — He  refuses  to  give  a  sign  to  the  Pharisees. 

It  was  not  with  a  sincere  desire  to  be  convinced  of  the  truth  that 
the  Pharisees  wished  for  a  sign.  They  had  already  witnessed  so 
many  miracles  that  they  could  not  avoid  knowing  that  Jesus  was  the 
Son  of  God.  This  was  their  great  sin,  that  when  they  knew  the  truth 
they  would  not  confess  it.  As  our  Saviour  afterwards  said,  (in  John 
XV.  24,)  "  If  I  had  not  done  among  them  the  works  that  none  other 
man  did,  they  had  not  had  sin :  but  now  they  have  both  seen  and 
hated  both  me  and  my  Father." 

The  Pharisees  were  determined  not  to  believe  in  Jesus.  Whatever 
miracles  he  might  perform,  whatever  signs  he  might  show,  they  had 
made  up  their  minds  already ;  they  would  not  believe  on  him  them- 
selves, nor  let  others  believe  on  him.  It  is  evident  that  this  was  their 
state  of  mind  from  their  conversation  w^hen  together.  (See  John  xi. 
47,  48.)  "  Then  gathered  the  chief  priests  and  the  Pharisees  a  coun- 
cil, and  said,  What  do  we  ?  for  this  man  doeth  many  miracles.  If 
we  let  him  thus  alone,  all  men  will  believe  on  him,  and  the  Romans 
shall  come  and  take  away  both  our  place  and  nation."  Did  not  these 
words  betray  an  awful  state  of  mind  ?  It  was  worse  than  unbelieving  ; 
it  was  malicious.  It  is  in  this  spirit  that  Satan  himself  opposes  the 
kingdom  of  God. 

And  what  was  this  sign  from  heaven  for  which  the  Pharisees  asked  ? 
Probably  it  was  one  of  those  displays  of  glory  that  God  once  made  on 
Mount  Sinai,  when  He  spoke  from  the  midst  of  the  fire,  surrounded 


172  CHRIST  REFUSES  TO  GIVE  A  SIGN.  [aprIL  5 

by  clouds  and  darkness,  thunderings  and  lightnings.  Christ  could 
easily  have  manifested  his  glory  in  the  same  manner,  and  he  will  do 
so  when  he  comes  again  to  judge  the  world.  But  he  refused  to  grant 
the  Pharisees'  arrogant  demand,  and  told  them  that  they  should  have 
no  other  sign  than  the  sign  of  the  prophet  Jonas.  And  what  was  that 
sign  ?  It  was  his  own  resurrection  ;  for  Jonah's  burial  in  the  midst 
of  the  whale  was  a  type  of  his  burial  in  the  heart  of  the  earth  ;  and 
Jonah's  escape  through  the  mouth  of  the  fish,  was  a  type  of  his  burst- 
ing the  barriers  of  the  tomb. 

It  may  surprise  us  to  know  that  Jesus  would  be  three  days  and 
three  nights  in  his  grave,  seeing  he  only  lay  there  from  Friday  evening 
to  Sunday  morning.  But  the  Jews  had  a  peculiar  way  of  reckoning 
time  :  they  considered  a  day  and  night  as  one  period,  and  they  counted 
depart  of  this  period,  as  if  it  were  the  whole.  Therefore,  as  Jesus  was 
part  of  three  days  in  the  grave,  he  was  there  three  days  and  three 
nights,  according  to  the  Jewish  mode  of  speaking. 

The  Saviour  well  knew  that  the  Pharisees  would  not  acknowledge 
him  to  be  the  Son  of  God,  even  when  he  rose  from  the  dead  ;  and  so 
it  proved ;  for  when  he  did  rise,  and  when  the  history  of  his  resurrec- 
tion was  repeated  to  the  chief  priests  and  elders,  how  did  they  act  ? 
They  bribed  the  soldiers  who  had  guarded  the  tomb  to  deny  the  fact, 
and  to  say  that  the  disciples  had  stolen  his  body  away  while  they  slept. 

Well,  therefore,  might  Jesus  contrast  the  men  of  Nineveh  with  the 
Pharisees.  The  Ninevites  repented  when  Jonah  declared  that  m  forty 
days  their  city  should  be  destroyed.  It  is  remarkable  that  in  forty 
years  from  the  time  of  our  Saviour's  resurrection,  Jerusalem  was  de- 
stroyed, because  the  Jews  repented  not.  The  Pharisees  despised  the 
Ninevites  on  account  of  their  being  Gentiles,  yet  these  Gentiles  were 
far  better  than  themselves. 

The  Lord  then  brought  forward  an  instance  of  another  Gentile  who 
acted  in  an  opposite  manner  from  the  Pharisees  :  it  was  the  queen  of 
Sheba,  who  came  from  a  distant  country  to  receive  instruction  from 
Solomon.  There  have  been  heathens  in  later  days  who  have  resem- 
bled this  ancient  sovereign  in  her  desire  to  obtain  heavenly  wisdom. 
Some  years  ago,  two  natives  of  Ceylon  left  their  spicy  isle,  and  came 
to  dwell  for  awhile  in  our  cold  climate,  that  they  might  learn  the  gos- 
pel of  the  blessed  God.  When  they  were  about  to  return  home,  a 
friend  presented  to  them  a  magnificent  mirror,  but  they  refused  to  ac- 
cept it.  They  said  to  their  venerable  teacher.  Dr.  Adam  Clarke, 
"  Tell  our  friend  we  cannot  accept  the  mirror.  We  will  take  nothing 
home  with  us  but  the  Bible  you  gave  us  and  the  gospel  of  the  Lord 
Jesus  Christ.  To  learn  that  gospel' we  crossed  the  ocean,  and  with  it 
alone  will  we  cross  it  again." 

How  unhke  these  disinterested  Cingalese  are  those  who  for  worldly 
reasons  forsake  the  preaching  of  the  truth  !  Whatever  may  be  the 
advantages  for  which  they  give  up  that  joyful  sound,  they  make  a  poor 
exchange.     Happy  are  those  who  can  say  with  David,  "  One  thing 


APRIL  6.]  THE  PARABLE  OF  THE  UNCLEAN  SPIRIT.  173 

have  I  desired  of  the  Lord,  that  will  I  seek  after,  that  I  may  dwell  in 
the  house  of  the  Lord  all  the  days  of  my  life  to  behold  the  beauty  of 
the  Lord,  and  to  inquire  in  his  temple."     (Ps.  xxvii.  4.) 

Evening  Scripture  portion.     1  Kings  X.     The  Queen  of  Sheba. 


Matt.  XIL  4:3-4:5.-^^6 parable  of  the  unclean  spirit 

It  was  in  this  alarming  manner  that  our  Saviour  concluded  his  re- 
bukes to  the  wicked  Pharisees.  We  can  scarcely  call  this  short  history 
a  parable,  because  it  appears  to  be  a  literal  account  of  an  event  that 
has  taken  place.  Still  it  is  a  parable,  because  it  is  partly  figurative  ; 
the  heart  of  a  man  is  likened  to  a  house.  And  is  it  really  true  that 
unclean  spirits  make  the  hearts  of  men  their  habitation  ?  How  can  we 
doubt  what  our  Saviour  has  so  plainly  declared  ? 

Sometimes  an  evil  s'^ixix  forsakes  his  habitation.  This  devil  having 
left  his  house,  travelled  far  through  dry,  or  desert  places,  but  found  no 
rest.  It  seems  probable  that  in  the  course  of  his  wanderings  he  found 
no  opportunity  of  injuring  souls.  Our  enemy,  we  know,  walks  about 
seeking  whom  he  may  devour.  Sometimes  there  is  a  restraint  laid 
upon  him,  and  he  cannot  perpetrate  the  evil  that  he  desires  ;  for  he  can 
do  nothing  without  the  permission  of  God.  Perhaps  this  devil  had 
left  the  man,  hoping  to  make  new  conquests,  and  to  increase  the  num- 
ber of  his  victims  ;  but  when  disappointed,  he  thinks  of  returning  to 
his  old  abode.  He  says,  **  I  will  return  unto  my  house,  whence  I 
came  out."  He  claims  the  heart  as  his  own  property ;  he  says,  *'  My 
house."  He  returns  and  finds  no  obstacle  to  regaining  possession  of 
the  soul  he  once  inhabited.  The  house  is  not  the  less  acceptable  to 
him,  because  it  is  swept  and  garnished,  or  adorned.  Nothing  pleases 
Satan  more  than  a  show  of  piety  in  a  wicked  heart.  The  unclean 
spirit  is  not  satisfied  to  dwell  alone,  but  finds  seven  of  his  fellows  to 
share  his  spoil.  He  selects  some  more  wicked  than  himself,  as  his 
associates.  There  are  degrees  of  wickedness  even  among  devils,  and 
no  doubt  pre-eminence  in  wickedness  is  their  glory.  It  had  been  bet- 
ter for  this  miserable  man,  if  the  first  inmate  of  his  heart  had  never 
quitted  it.  But  0  !  how  infinitely  better  would  it  have  been  for  him, 
if,  when  the  devil  had  left  him,  he  had  opened  his  heart  to  the  gracious 
Saviour  !  Jesus  is  willing  to  come  whenever  he  is  invited  ;  often  he 
stands  and  knocks,  and  no  man  opens  the  door,  and  at  length  he  with- 
draws, no  more  to  return.  Then  the  wretched  soul  must  become  the 
prey  of  demons.  Even  as  a  house  forsaken  by  man  soon  becomes 
the  habitation  of  beasts  and  birds,  so  does  the  heart,  when  Jesus  is  ab- 
sent, become  the  habitation  of  the  spirits  of  hell. 

The  greater  part  of  the  Pharisees  did  not  profit  from  the  warning 


174  CHRIST'S  MOTHER  AND  BRETHREN.  [ APRIL  7. 

Jesus  gave  them ;  they  grew  more  and  more  wicked ;  they  crucified 
the  Lord  of  glory,  and  persecuted  his  apostles.  But  let  us  profit  from 
it,  and  never  count  ourselves  safe,  except  Jesus  reign  in  our  hearts. 
Saul,  the  King  of  Israel,  appears  to  have  been  such  a  man  as  our  Sa- 
viour described  in  this  parable.  The  evil  spirit  that  once  tormented 
him,  departed  for  a  season,  but  soon  returned  and  rendered  him  more 
wicked  than  before.  All  the  evening  of  his  days  was  spent  in  ma- 
licious persecutions  of  the  innocent  David,  till  he  filled  up  the  measure 
of  his  iniquity  by  consulting  the  witch  of  Endor. 

Real  conversion  of  the  heart  is  the  only  preservative  from  Satan's 
malice.  True  believers  alone  are  secure.  There  are  evil  days,  days 
of  pecuHar  temptation  that  come  upon  them,  but  neither  seven  wicked 
spirits,  nor  seventy  times  seven,  can  harm  the  heart  fortified  by  the 
towers  and  bulwarks  oi  faith.  It  is  written,  "  He  that  is  begotten  of 
God  keepeth  himself,  and  that  wicked  one  toucheth  him  not,"  (1  John 
V.  18.)  And  how  does  he  keep  himself?  He  remembers  his  Lord's 
command,  "  Watch  and  pray,  that  ye  enter  not  into  temptation." 

Evening  Scripture  portion.    1  Sam.  XXVIII.     The  witch  of  Endor. 


Matt.  XII.  46  to  end. — He  describes  who  are  his  mother  and  his 

brethren. 

Such  were  the  gentle  words  which  our  Saviour  added  to  a  discourse 
containing  many  severe  reproofs  and  awful  warnings.  The  formr^ 
discourse,  recorded  in  Matthew  xi.,  also  ended  with  sweet  encourage- 
ment :  "  Come  unto  me,  all  ye  that  are  weary  and  heavy  laden."  But 
the  passage  we  have  just  read  is  still  more  condescending  !  Who  can 
value  enough  the  honor  of  being  mother,  brother,  and  sister  of  the 
Lord  of  heaven  and  earth  !  How  wonderful  it  is  that  sinners  like  our- 
selves should  be  raised  to  the  enjoyment  of  such  a  privilege  ! 

What  was  the  occasion  on  which  the  Saviour  uttered  the  blessing  to 
which  we  have  just  alluded  ?  His  mother  and  brethren  desired  to 
speak  with  him,  but  were  unable  to  approach  on  account  of  the  crowd 
that  surrounded  him.  By  the  term  "  brethren,"  we  must  understand 
not  only  those  whom  we  call  brethren,  but  also  more  distant  relations. 
It  is  probable  that  they  wished  from  motives  of  affection  to  interrupt 
his  labors,  which  appeared  too  severe  for  his  strength.  Why  would 
not  Jesus  comply  with  their  request  ?  Because  he  saw  multitudes  of 
precious  souls  thronging  around  him,  eager  to  hear  the  words  of  eter- 
nal life.  Instead  of  admitting  his  relations  immediately  to  his  pres- 
ence, he  pronounced  a  blessing  on  his  own  disciples  ;  saying,  *'  Behold 
my  mother  and  my  brethren." 

We  must  not  suppose  that  he  felt  no  regard  for  his  mother,  or  for 


APRIL  7.]  CHRIST'S  MOTHER  AND  BRETHREN.  175 

any  of  his  relations,  for  we  know  that  he  bore  to  his  mother  such  af 
fection,  that  when  hanging  on  the  cross,  he  commended  her  with  his 
expiring  breath  to  the  care  of  his  beloved  disciple.  But  by  this  ex- 
pression, "  Who  is  my  mother  ?  and  who  are  my  brethren  ?"  he  taught 
us,  that  those  united  to  him  in  spirit  are  nearer  to  him  than  those  re- 
lated to  him  in  the  flesh.  His  mother,  indeed,  was  spiritually  con- 
nected with  him,  for  she  was  a  true  believer.  Before  the  birth  of  her 
divine  Son,  she  said,  "  My  spirit  hath  rejoiced  in  God  my  Saviour  ;" 
therefore  he  loved  her  both  as  his  mother,  and  as  his  own  redeemed. 
But  he  did  not  love  her  alone ;  he  loved  all  those  who  did  the  will  of 
his  Father  in  heaven. 

It  was  to  do  his  Father's  will  that  he  came  down  from  heaven  ;  as 
he  said,  "  I  came  down  from  heaven,  not  to  do  mine  own  will,  but  the 
will  of  him  that  sent  me  ;"  (John  vi.  38;)  and  he  always  did  \i  per- 
fectly. On  one  occasion  he  declared,  "  I  have  kept  my  Father's  com- 
mandments, and  abide  in  his  love."  How  different  is  the  state  of  the 
world  !  Every  one  by  nature  does  his  own  will.  Children  soon  be- 
tray their  evil  nature  by  striving  to  do  their  own,  and  not  their  parents' 
will.  When  they  grow  older,  and  hear  the  commandments  of  God, 
naturally  they  show  no  incHnation  to  obey. 

As  soon  as  a  person  is  converted,  he  begins  to  desire  to  do  God's 
will.  The  119th  Psalm  shows  us  how  earnestly  David  sought  to 
please  his  heavenly  Father  :  *'  O  that  my  ways  were  directed  to  keep 
thy  statutes,"  (verse  5.)  "  Behold  I  have  longed  after  thy  precepts  ; 
quicken  me  in  thy  righteousness,"  (verse  40.)  But  why  did  David 
utter  these  prayers  ?  Because  he  felt  that  he  could  not  of  himself  do 
God's  will ;  therefore  he  prayed  for  grace  from  on  high. 

The  holy  apostle  Paul  could  say,  *'  I  delight  in  the  law  of  God  after 
the  inward  man."  Yet  the  sin  of  his  nature  troubled  him.  He  said, 
"  I  see  a  law  in  my  members,  warring  against  the  law  of  my  mind." 
All  the  children  of  God  endure  the  same  inward  struggles  that  Paul 
and  David  endured.     Each  of  them  can  say, 

«  Though  I  fail,  I  weep ; 
Though  I  halt  in  pace, 
Yet  I  creep 
To  the  throne  of  grace." 

But  though  they  do  not  keep  the  Father's  commandments  perfectly, 
as  Jesus  did,  they  are  comforted  by  knowing  that  He  loves  them. 

It  must  have  been  delightful  to  hear  him  say  on  earthy  "  Behold 
my  mother  and  my  brethren  !"  How  endearing  was  his  attitude  when 
he  stretched  forth  his  hands,  to  point  out  the  objects  of  his  love  !  The 
day  will  come  when  he  will  enclose  his  redeemed  family  in  his  ever- 
lasting arms,  and  declare,  *'  Behold  my  mother  and  my  brethren." 

Evening  Scripture  portion. 
Ps.  CXIX.  1-32.    Prayers  for  grace  to  do  the  will  of  God. 


176  THE  PARABLE  OF  THE  SOWER.  [ APRIL  8. 


Matt.  XIII.  1-18. — -Christ  relates  the  parable  of  the  sower,  and  ex- 
plains why  he  spake  in  parables. 

We  have  much  reason  to  rejoice  that  our  blessed  Saviour  explained 
the  parable  of  the  Sower ;  for  had  he  not  done  so,  many  different  opin- 
ions respecting  its  meaning  would  have  been  held,  but  now  the  signi- 
fication is  fixed  and  certain.  We  will,  however,  defer  the  considera- 
tion of  it  until  we  read  our  Lord's  explanation. 

After  Jesus  had  finished  his  public  discourse,  he  conversed  privately 
with  his  disciples.  In  this  conversation  he  declared  some  truths  which 
have  been  much  objected  to  by  the  world.  His  disciples  inquired  why 
he  spoke  in  parables.  In  his  reply,  their  Master  unfolded  some  of  the 
secrets  of  his  Father's  government.  Can  any  thing  be  so  interesting 
as  the  ways  of  God  towards  man  !  In  this  passage  some  light  is  shed 
upon  them. 

Jesus  said  to  his  disciples,  "  Unto  you  it  is  given  to  know  the  mys- 
teries of  the  kingdom  of  heaven,  but  to  them  it  is  not  given"  We 
learn  from  this  declaration  that  heavenly  knowledge  is  the  gift  of  God. 
All  men  by  nature  are  without  the  knowledge  of  their  Maker,  as  it  is 
written,  "  There  is  none  that  understandeth ;  there  is  none  that  seeketh 
after  God."  When  Adam  sinned,  he  lost  the  knowledge  of  his  God, 
and  all  his  children  are  born  in  this  state  of  ignorance.  They  are  not 
only  ignorant  of  God  :  ,they  have  no  desire  to  know  him.  There  are 
many  things  of  which  we  may  be  ignorant,  yet  which  we  should  much 
like  to  learn.  If  a  man  well  skilled  in  some  useful  art  were  to  offer  to 
teach  gratuitously  all  who  wished  to  learn,  many  would  flock  around 
him  and  become  his  scholars  :  for  we  naturally  desire  to  learn  useful 
arts.  But  though  God  offers  to  teach  all  who  are  willing  to  be  in- 
structed, very  few  come  to  him  and  say,  "  Teach  me  to  do  thy  will." 
Nor  would  any  come  and  make  this  prayer,  unless  God  first,  by  his 
Holy  Spirit,  put  the  desire  into  the  heart.  When  this  desire  is  felt, 
then  the  prayer  is  made,  and  the  longing  soul  is  taught.  This  is  what 
Jesus  meant  when  he  said,  "  Whosoever  hath,  to  him  shall  be  given, 
and  he  shall  have  more  abundance."  There  is  an  interesting  account 
contained  in  a  tract  called  "  Jejana,"  of  a  little  Hottentot  girl  who  ear- 
nestly desired  to  know  God.  A  black  man,  who  knew  but  little 
himself,  directed  her  to  make  this  prayer,  "  Lord,  help  me  ;  Lord,  teach 
me."  This  prayer  she  often  uttered  when  she  knelt  alone  in  some 
thicket.  Such  was  her  simplicity,  that  she  added,  "  For  David  says 
thou  wilt."  The  pious  black  man's  name  was  David.  And  did  God 
fulfil  his  promise  to  this  poor  child  ?  Assuredly  he  did.  She  became 
known  to  a  faithful  missionary,  who  took  her  into  his  service,  and  fully 
instructed  her  in  the  gospel  of  Christ. 

Such  is  God's  goodness  towards  those  who  desire  to  know  him. 
The  Pharisees,  far  from  having  this  desire,  were  determined  to  reject 
the  warnings  of  the   Saviour;   therefore   God  gave  them  up  to  the 


APRIL  9. J  THE  PARABLE  OF  THE  SOWER.  177 

blindness  and  deafness  that  they  loved.     Every  warning  they  rejected 
closed  their  eyes  in  deeper  night. 

How  awful  was  their  condition !  But  all  are  in  danger  of  falling 
into  it,  who  are  not  obeying  the  gospel  call.  Those  who  hear  the 
Bible  read  from  day  to  day — who  listen  to  the  preacher's  earnest  en 
treaties  from  Sabbath  to  Sabbath, — and  who  yet  make  no  effort  to  go 
to  Christ,  are  becoming  more  hardened  and  more  difficult  to  be  con- 
verted. How  blessed  might  our  eyes  be,  for  round  us  the  true  light 
shines  !  Yet  how  doubly  cursed  will  these  eyes  be,  if  we  wilfully 
close  them  against  that  light. 

Evening  Scripture  portion.     Ps.  XXV.    The  secret  of  the  Lord. 


Matt.  XHI.  18-21 . —  The  explanation  of  the  former  part  of  the  para- 

hie  of  the  sower. 

There  is  one  circumstance  which  renders  this  parable  peculiarly 
interesting.  It  describes  the  characters  of  all  persons  who  hear  the 
gospel ;  therefore  it  must  describe  ours.  Let  us  endeavor  to  discover 
by  the  help  of  God  to  which  class  we  belong. 

First :  there  are  the  w^ay-side  hearers  :  these  seem  to  be  careless 
persons,  whose  minds  are  so  trifling  that  though  they  hear  the  words 
of  the  preacher,  they  do  not  reflect  upon  their  meaning.  We  know 
that  the  seed  represents  the  word  of  God,  whether  spoken  by  faithful 
ministers  and  parents,  or  instructors  or  friends,  or  in  whatever  way 
conveyed  to  the  mind.  But  though  the  seed  is  good,  it  does  not  spring 
up  in  every  heart.  Why  does  it  not  ?  Because  every  heart  is  not 
prepared  to  receive  it.  As  a  beaten  path  is  a  soil  not  prepared  to  re- 
ceive seed,  so  a  heart  full  of  trifling  thoughts  is  not  prepared  to  receive 
the  gospel.  Such  a  heart  finds  religious  instruction  a  weariness,  and 
rejoices  when  the  sermon  is  over,  and  the  chapter  is  finished. 

It  is  to  be  feared  that  every  congregation  contains  many  of  these 
careless  hearers,  who  hear  the  sermons  with  little  interest ;  but  even 
on  the  way-side,  a  seed  miglit  occasionally  spring  up,  were  it  not  for 
the  passers  by  who  tread  it  down,  and  for  the  birds  who  pick  it  up. 

How  can  we  calculate  upon  the  amount  of  good  that  is  prevented 
by  those  spirits  that  throng  the  air  !  They  are  all  marshalled  under 
one  experienced  commander,  even  that  old  serpent  who  tempted  our 
first  parents.  Satan  knows  how  to  choose  the  most  favorable  oppor- 
tunities for  exerting  his  power.  It  is  after  faithful  sermons  have  been 
preached  that  his  hosts  are  on  the  alert  to  eflace  any  impression  that 
may  have  been  made.  The  persons  who  lie  most  exposed  to  his  at- 
tacks are  the  inconsiderate,  who  have  ofl'ered  up  no  prayers  for  a  bless- 
ing on  the  instructions  they  have  received.     What  havoc  is  made  every 

23 


178  THE  PARABLE  OF  THE  SOWER.  [aPRIL  10. 

Sabbath  night  and  every  Monday  morning  in  the  paths  where  the 
faithful  preacher  was  seen  sowing  just  before  !  If  Satan  found  people 
endeavoring  to  fix  the  sermon  in  their  hearts  by  prayer  and  meditation, 
he  would  not  have  such  great  success.  But  is  it  surprising  that  he 
succeeds,  when  he  finds  so  many  v\rho  neglect  secret  prayer ! 

The  next  class  of  hearers  appear  at  first  sight  more  hopeful  than  the 
wayside  hearers.  The  seed  sometimes  falls  on  stony  ground,  where 
there  is  a  little  light,  though  dry  earth ;  it  soon  springs  up,  but  is 
soon  withered  by  the  heat  of  the  sun. 

The  stony  ground  hearers  receive  the  word  with  joy.  When  they 
hear  the  gospel,  they  attend,  they  remember,  they  are  delighted,  they 
determine  to  be  Christians ;  they  begin  to  do  many  things  that  are 
right,  but  when  they  find  difficulties  in  their  way  they  change  their 
minds,  and  become  as  worldly  as  before.  What  is  the  reason  of  this  ? 
It  is  that  their  hearts  were  never  softened  by  the'  Holy  Spirit.  They 
never  were  convinced  of  sin,  they  never  repented.  Repentance  is  the 
beginning  of  rehgion.  Our  Saviour's  first  sermon  was,  "  Repent." 
If  we  think  we  can  be  Christians  without  repentance  we  are  mistaken 
We  must  be  brought  to  see  what  ungrateful  creatures  we  have  been  to 
our  best  Friend.  We  must  be  led  to  mourn  over  such  ingratitude, 
and  to  entreat  for  pardon  and  grace.  Paul  sat  three  days  after  his 
conversion  fasting,  before  Ananias  came  and  said,  "  Arise  and  be  bap- 
tized, and  wash  away  thy  sins."  Christians  may  feel  different  degrees 
of  grief;  but  they  all  grieve.  Those  who  have  felt  no  godly  sorrow 
will  easily  be  induced  to  return  to  the  world ;  they  will  never  consent 
to  make  any  great  sacrifice  for  Christ's  sake.  They  cannot  resolve 
to  give  up  a  brilliant  prospect,  or  to  lose  an  advantageous  situation,  or 
to  forfeit  the  favor  of  honorable  persons.  No  ;  they  will  sooner  give 
up  their  religious  profession,  lose  their  hopes  of  heaven,  and  forfeit  the 
favor  of  the  glorious  God. 

Evening  Scripture  portion.    3  Tim.  IV.     Demas. 


Matt.  XIII.  22,  23. —  The  eocplanation  of  the  latter  part  of  the 
parable  of  the  sower. 

Let  us  now  consider  the  two  latter  kind  of  hearers  which  our  Sa- 
viour has  described. 

One  is  the  thorny  ground  hearer :  the  soil  of  his  heart  is  not  so  dry 
and  barren  as  that  of  the  stony  ground  hearer.  The  word  sinks  into 
it,  and  springs  up,  and  blossoms,  and  buds,  and  produces  fruit ;  but, 
alas  !  not  good  fruit.  What  is  the  reason  of  this  failure  ?  Thorns 
have  grown  up  with  the  good  seed,  and  have  injured  the  heavenly 
plants.     The  thorns  may  have  appeared  very  small  and  insignificant 


APRIL  lO.J  THE  PARABLE  OF  THE  SOWER,  179 

when  first  the  seed  was  sown,  but  they  increased  in  strength,  and  at 
length  destroyed  the  hopes  of  the  husbandman. 

We  cannot  be  at  a  loss  to  discover  what  the  thorns  represent ;  for 
our  Lord  distinctly  declared  them  to  be  cares,  riches,  pleasures,  and 
the  lusts  of  other  things.  There  are  some  people,  who,  when  they 
hear  the  word,  are  arrested,  touched,  convinced,  persuaded.  They 
acknowledge  they  are  sinners,  they  see  Christ  is  the  only  Saviour ; 
they  feel  the  value  of  their  souls,  and  they  desire  to  lead  a  religious 
life.  But  their  affections  are  drawn  off  from  God  by  worldly  things. 
The  stony  ground  hearers  were  induced  to  abandon  their  profession 
through  fear  of  persecution ;  the  thorny  ground  hearers,  while  they 
continue  to  make  a  profession  of  religion,  are  enslaved  by  the  love  of 
the  world.  They  attempt  to  serve  God  and  mammon.  What  must 
be  the  result  of  such  an  attempt  ?  Destruction.  *'  For  if  any  man 
love  the  world,  the  love  of  the  Father  is  not  in  him.". 

The  world  wears  many  different  forms,  and  tries  to  win  us  under 
various  disguises.  According  to  our  age,  our  dispositions,  and  our 
circumstances  will  be  our  temptations.  Pleasure  allures  the  young, 
and  care  entangles  the  old  :  reputation  is  the  desire  of  one,  ease  is  pre- 
ferred by  another ;  but  each  of  these  is  a  thorn,  and  will  prevent  the 
good  seed  flourishing  in  the  heart.  What  then  can  we  do  to  avoid 
making  a  fruitless  profession  ?  We  must  apply  to  God  to  take  the 
thorns  out  of  our  hearts  ;  we  cannot  do  it  ourselves,  but  God  is  willing 
to  do  it  for  us.  He  can  quench  every  inordinate  desire,  he  can  over- 
throw every  earthly  idol ;  he  can  come  with  sovereign  power,  and 
reign  in  our  hearts. 

No  heart  by  nature  is  an  honest  and  good  heart.  "  There  is  none 
that  understandeth  and  that  seeketh  after  God."  Every  heart  of  na- 
ture is  hke  the  way-side,  the  stony  ground  or  the  thorny  ground.  God 
alone  can  prepare  sinners  to  receive  his  word.  He  can  plough  up  the 
way-side,  can  take  away  the  stones,  and  can  pluck  out  the  thorns. 

There  is  a  gracious  promise  in  the  Scriptures  that  He  desires  us  to 
remember  :  "  I  will  take  away  the  stony  heart  out  of  your  flesh,  and 
I  will  give  you  a  heart  of  flesh."  Let  us  plead  this  promise  in  prayer. 
There  is  abundance  of  good  seed  scattered  all  over  this  land — thou- 
sands of  Bibles,  and  millions  of  tracts.  Why  are  not  more  souls  con- 
verted ?     The  hearts  of  men  are  unprepared. 

Has  God  graciously  prepared  our  hearts  1  Have  we  received  the 
word,  and  brought  forth  fruit  ?  If  it  be  so  with  regard  to  any  of  us, 
to  Him  be  all  the  praise  who  softened  our  hard  hearts.  Perhaps  we 
can  remember  the  time  when  sermons  made  no  impression  upon  us, 
when  holy  counsels  were  disregarded,  and  even  a  mother's  entreaties 
despised.  And  how  did  God  prepare  our  hearts  ?  Did  He  make  us 
eat  the  bitter  fruits  of  our  works,  till,  like  the  prodigal,  we  said,  "  I 
will  arise  and  go  unto  my  Father  ?"  Or  did  He  subdue  us  in  a  sudden 
manner,  as  He  did  Paul,  when  He  stopped  him  in  the  midst  of  his 
wicked  career,  ploughing  up  his  heart  by  the  Spirit,  as  the  seed  was 


180  THE  PARABLE  OF  THE  WHEAT  AND  TARES.         [aPRIL  11 

cast  in,  •  Saul,  Saul,  why  persecutest  ihou  me  ?"  Or  did  He  lead  us 
by  gentle  and  gradual  methods  to  seek  his  face,  watering  the  ridges 
of  our  hearts,  settling  the  furrows,  making  it  soft  with  showers,  and 
then  blessing  the  springing  of  His  word  ?     (Ps.  Ixv.) 

Evening  Scripture  portion.     Ez.  XXXVI.  22  to  end.     The  heart  of  flesh. 


Matt.  XHI.  24-30. — The  parable  of  the  wheat  and  taresy  with  the 
explanation  contained  in  ver.  3^-43. 

The  parable  of  the  wheat  and  tares  in  some  respects  resembles  that 
of  the  Sower  of  the  seed,  but  it  differs  from  it  in  this  respect.  In 
the  parable  of  the  Sower  we  heard  only  of  good  seed  ;  here  we  read 
also  of  bad  seed.  While  Christ,  by  his  faithful  ministers,  sows  good 
seed,  or  the  pure  gospel,  the  devil  by  his  servants  sows  bad  seed,  or 
false  doctrines. 

The  good  seed,  where  it  takes  root  and  prospers,  produces  the 
children  of  the  kingdom,  or  true  believers,  while  bad  seed  produces 
hypocrites,  formalists,  heretics,  and  other  wicked  characters,  who  are 
the  children  of  the  devil.  We  here  behold  the  great  danger  to  which 
we  lie  exposed,  of  having  bad  seed  sown  in  our  hearts.  If  we  re- 
ceive not  the  gospel,  we  shall  receive  some  false  doctrine.  We  all 
must  have  some  kind  of  religion,  and  if  we  do  not  receive  the  truth  in 
the  love  of  it,  we  shall  chng  to  our  own  foolish  imaginations,  or  to 
some  errors  that  we  have  heard  ;  and  shall  flatter  ourselves  with  the 
hope  of  reaching  heaven  by  some  other  way  than  the  Scriptures  have 
revealed. 

The  bad  seed  is  sown  cunningly  by  the  great  enemy.  Often  he 
employs  persons  who  appear  religious  to  sow  it ;  so  that  the  hearers 
are  deceived,  and  fancy  that  they  are  receiving  good  seed.  But  no 
seed  is  good  but  the  doctrine  of  Scripture.  How  carefully  we  ought 
to  study  the  Scriptures  !  reading  them  daily,  endeavoring  to  under- 
stand their  meaning,  asking  the  help  of  pious  people  ;  above  all,  upon 
our  knees  entreating  to  be  taught  of  God.  We  ought  to  believe  no 
doctrine  that  cannot  be  clearly  proved  from  the  Scriptures  ;  for,  if  it 
cannot  be  found  there,  it  must  be  bad  seed. 

We  see  also  from  this  parable,  that  the  v^^heat  and  tares  often  re- 
semble each  other  so  much,  that  it  is  difiicult  to  distinguish  between 
them.  For  why  did  the  lord  of  the  field  forbid  his  servants  to  pull  up 
the  tares  ?  It  was  for  fear  lest  they  should  mistake,  and  pull  up 
wheat  instead  of  tares.  The  servants  represent  ministers  ;  they  can- 
not always  distinguish  between  true  and  false  believers.  It  is  God 
alone  who  knows  the  heart ;  he  knows  them  that  are  his,  and  he  alone 


APRIL  12.]  JESUS  ENCOURAGES  HIS  DISCIPLES.  181 

knows  it  with  certainty.  The  disciples  did  not  know  that  Judas 
was  a  devil ;  but  Jesus  knew  it  from  the  beginning.  When  Saul  of 
Tarsus  was  first  converted,  the  disciples  at  Jerusalem  did  not  know 
that  he  was  sincere,  and  were  for  some  time  afraid  to  receive  him. 
We  should  not  therefore  be  too  much  delighted  with  the  approbation 
of  our  fellow-Christians,  nor  too  much  disquieted  by  their  suspicions. 
We  should  come  to  God,  and  entreat  him  to  examine  our  hearts. 
Like  David,  each  should  say,  "  Search  me,  and  try  me,  and  see 
if  there  be  any  wicked  way  in  me,  and  lead  me  in  the  way  ever- 
lasting." 

But  though  true  and  false  believers  may  appear  so  much  alike  in 
this  world,  the  hour  will  arrive  when  their  true  characters  will  be 
made  known.  There  is  really  the  greatest  difference  between  the 
character  of  the  weakest  child  of  God  and  the  most  plausible  hypo- 
crite. The  hypocrite  may  appear  even  better  than  the  child  of  God ; 
but  there  is  a  difference  in  their  hearts,  which  will  cause  them  to  be 
separated  from  each  other  to  all  eternity.  God  will  give  his  angels 
wisdom  to  discern  between  the  righteous  and  the  wicked :  they  will 
separate  many  who  have  partaken  of  the  same  ordinances  and  lived  in 
the  same  family. 

The  wicked  shall  be  bound  in  bundles.  Perhaps  this  expression  is 
intended  to  show  how  they  will  add  to  each  other  s  misery  by  mutual 
reproaches.  The  righteous  will  shine  forth  as  the  sun  without  one 
spot  of  sin  to  darken  their  brightness.  It  has  been  well  said  that 
three  things  will  surprise  us,  if  we  enter  heaven  :  first,  to  see  so  many 
there  whom  we  did  not  expect  to  see  ;  secondly,  to  miss  so  many 
whom  we  did  expect  to  see  ;  and  thirdly,  to  find  ourselves  there  ;  yes, 
ourselves,  we  who  are  so  unworthy — lifted  up  from  the  dust,  and  ex- 
alted to  a  throne.  O  !  may  this  surprise  be  ours  !  for  there  is  another 
surprise  that  awaits  many  seeming  Christians,  who  will  confidently 
cry  out,  ''  Lord,  Lord,  open  to  us."  Now,  therefore,  let  us  judge  our- 
selves, that  we  may  not  be  condemned  with  the  world. 

Evening  Scripture  portion.     2  Tim.  II.     False  doctrines. 


Mark  IV.  21-29. — Jesus  encourages  his  disciples  to  communicate  the 

word. 

Tins  is  part  of  a  private  conversation  between  our  Lord  and  his 
apostles.  If  our  minds  were  in  a  right  state,  how  much  more  deeply 
should  we  be  interested  in  such  scenes  than  in  the  worldly  trifles  that 
surround  us. 

What  did  our  Saviour  say  in  these  confidential  moments  1     He 


182  .     JESUS  ENCOURAGES  HIS  DISCIPLES.  [ APRIL  12 

compared  his  disciples  to  a  candle  which  he  had  lighted  by  his  in- 
structions, and  was  going  to  make  burn  still  brighter  by  his  explana- 
tion of  the  parables  he  had  related  in  public.  For  what  purpose  did 
he  give  them  light  ?  that  they  might  conceal  it  ?  No  ;  but  that  they 
might  set  it  upon  a  candlestick,  and  m  public  proclaim  their  Lord's 
secret  communications.  Jesus  said,  "  There  is  nothing  hid  which 
shall  not  be  manifested."  He  hid  many  holy  truths  under  parables, 
but  these  truths  were  to  be  made  manifest  by  the  apostles'  preaching. 
This  command  was  fulfilled  after  his  ascension.  Then  the  apostles 
could  say,  that  their  sound  had  gone  forth  to  the  ends  of  the  world. 
Then  was  fulfilled  the  prophecy,  "  How  beautiful  upon  the  mountains 
are  the  feet  of  him  that  bringeth  good  tidings."  We  hear  these 
glorious  secrets  :  they  are  contained  in  the  'epistles,  where  the  secret 
counsel  of  God  is  revealed.  Do  we  attend  to  these  things  ?  Do  we 
look  into  them,  as  the  angels  do  ?  or  are  we  indifferent  ?  Have  we 
need  of  the  rousing  command  of  our  Saviour  ?  *'  If  any  man  have 
ears  to  hear,  let  him  hear." 

The  Lord  encouraged  his  disciples  to  preach  the  truth,  saying, 
"  With  what  measure  ye  mete,  it  shall  be  measured  to  you  again."  If 
they  meted  out,  or  gave  the  truth  which  they  had  received,  abundantly 
to  others,  they  should  themselves  receive  abundantly  from  Christ,  spir- 
itual blessings.  And  so  it  is  now  :  "  He  that  watereth  others,  shall  be 
watered  also  himself."  In  trying  to  do  good  to  others,  we  gain  a  bless- 
ing on  our  own  souls. 

Our  Saviour  then  related  a  short  parable  to  encourage  his  disciples 
still  more  to  sow  the  seed  of  the  word.  He  spoke  of  a  man  who  sow- 
ed seed,  and  who  slept  and  rose  night  and  day ;  that  is,  who,  after  sow- 
ing the  seed,  went  about  his  usual  business,  sleeping  at  night  and 
rising  in  the  day ;  and  who,  after  some  time,  found  the  seed  had  sprung 
up,  but  not  by  his  own  power,  for  he  could  not  even  tell  how  it  had 
sprung  up.  God,  who  had  made  it  spring  up,  made  it  grow  also  with- 
out his  assistance,  till  it  was  ripe  and  fit  to  be  cut  down. 

Thus  a  minister,  after  sowing  the  seed  of  the  word,  is  obliged  to 
leave  the  success  with  God  ;  for  he  cannot  make  it  spring  up  in  the 
heart,  neither  can  he  even  understand  how  souls  are  converted ;  for 
the  manner  in  which  men  are  born  of  the  Spirit  is  even  a  greater  mys- 
tery than  the  way  in  which  the  seed  is  quickened  in  the  earth.  Yet 
the  hearts  of  ministers  are  often  rejoiced  by  seeing  the  effects  of  the 
words  they  have  spoken.  Sometimes,  however,  the  seed  they  sowed 
does  not  spring  up  till  after  their  death  ;  nevertheless,  at  the  harvest  of 
the  last  day,  souls  who  heard  their  words  shall  be  their  crown  and  re- 
joicing. Now  is  the  time  to  sow,  though  in  tears,  knowing  we  shall 
reap  in  joy. 

Let  all  who  know  the  word  seek  to  sow  it  also,  though  it  be  only  in 
the  heart  of  a  little  child  ;  for  sowers  on  earth  shall  certainly  be  reap- 
ers in  heaven.  But  let  us  remember  that  the  seed  sown  does  not  come 
to  perfection  immediately :  first,  the  blade  appears,  then  the  ear,  at  last 


APRIL  13.]  THE  MUSTARD-SEED  AND  THE  LEAVEN.  183 

the  full  com  in  the  ear.  We  must,  therefore,  be  patient  with  young 
converts.  If  we  ourselves  know  any  thing  of  Christ  now^  do  we  not 
feel  that  we  have  been  grown  very  slowly  ? 

It  is  refreshing  to  behold  a  Christian  who  is  like  full  corn  in  the  ear. 
Perhaps  we  have  had  the  privilege  of  seeing  such  a  person.  It  may  be 
some  poor  destitute  creature,  lodging  in  a  garret,  has  breathed  a  spirit 
that  we  longed  to  imbibe,  and  we  have  felt,  while  listening  to  her  heav- 
enly words,  "  It  is  good  to  be  here."  Do  we  desire  to  grow  in  grace? 
It  is  a  good  desire.  The  Lord  will  answer  prayer,  and  give  us  more 
faith  and  love,  and  every  heavenly  grace,  and  then  treasure  us  up  in  his 
eternal  garner. 

Evening  Scripture  portion.      Eccl.  XI.     Sowing  seed. 


Matt.  XIII.   31-35. — Parables  of  the  mustard-seed  and  of  the  leaven. 

We  will  now  consider  several  short  parables  that  our  Saviour  rela- 
ted, but  of  which  he  gave  no  interpretation ;  still  we  may  endeavor 
from  other  parts  of  Scripture  to  discover  their  meaning.  The  seed  of 
the  mustard-tree  is  smaller  in  proportion  to  the  size  of  the  tree  it  pro- 
duces, than  any  other  seed.  In  eastern  countries  the  mustard-tree  has 
immense  spreading  branches,  which  afford  a  fit  shelter  for  the  birds. 

The  religion  of  Christ  was  very  small  in  its  beginning.  Behold  the 
stable  in  Bethlehem,  and  that  weak  babe  sleeping  in  the  manger. 
From  him  shall  spring  a  multitude  that  no  man  can  number,  of  glorious 
saints,  who  throughout  eternity  shall  surround  the  throne  of  God. 
These  his  spiritual  children  shall  exceed  the  stars  in  multitude.  Al- 
ready how  wonderfully  has  the  Christian  religion  spread  !  though 
preached  at  first  by  twelve  poor  unlearned  men — the  kings  of  many 
nations  profess  to  believe  in  it.  It  shall  spread  yet  further,  till  men  shall 
not  merely  profess  the  name  of  Christ,  but  till  all  shall  praise  him  with 
unfeigned  lips — till  all  shall  know  the  Lord  from  the  greatest  unto  the 
least. 

The  next  parable,  of  the  leaven  that  leavened  by  degrees  a  large 
quantity  of  meal,  much  resembles  the  parable  of  the  mustard-tree,  and 
it  has  been  generally  supposed  to  have  nearly  the  same  meaning. 
There  is  one  great  difference  between  the  parables  ;  the  growth  of  the 
mustard-tree  is  open;  the  effects  of  the  leaven  in  the  meal  are  secret. 
Some  persons  have  thought  that  while  the  growth  of  the  mustard-tree 
represents  the  progress  of  the  gospel  in  the  world,  the  leavening  of  the 
meal  shows  its  influence  in  the  heart.  The  leaven  is  generally  consid- 
ered to  signify  the  word  of  God,  which  works  gradually  and  silently  i|| 
the  heart,  as  leaven  works  in  meal. 

But  a  learned  writer*  has  lately  suggested,  that  as  leaven  is  used  in 

*  Rev.  Alfred  Jenour. 


184  THE  HIDDEN  TREASURE.  [april  14. 

Other  places  to  represent  wickedness ,  it  may  represent  it  here  also.  St. 
Paul  says,  in  his  epistle  to  the  Corinthians,  "  Purge  out  therefore  the 
old  leaven,  that  ye  may  be  a  new  lump."  (1  Cor.  v.  7.)  And  Christ 
once  said  to  his  disciples,  "Beware  of  the  leaven  of  the  Pharisees  and 
of  the  Sadducees  ;"  by  which  he  meant  their  false  doctrine.  (Matt,  xvi 
12.)  If  leaven  represents  wickedness  in  this  parable,  then  we  learn 
from  it  how  artfully  Satan  corrupts  the  pure  religion  of  Christ ;  just  as 
he  sows  tares  among  the  wheat,  so  he  mixes  falsehood  with  truth. 

By  relating  parables,  our  Lord  fulfilled  the  prophecy  of  the  seventy- 
eighth  Psalm  :  "  I  will  open  my  mouth  in  di  parable  ;  I  will  utter  dark 
sayings  of  old."  If  we  refer  to  that  psalm,  we  shall  find  that  it  con- 
tains a  history  of  the  deliverance  of  the  Israelites  from  Egypt,  and  of 
their  passing  through  the  wilderness.  Was  this  history  a  parable  ? 
Yes,  it  was  a  parable,  or  dark  saying,  for  all  that  happened  to  Israel 
had  a  hidden  meaning.  The  apostle  Paul,  speaking  of  the  afflictions 
of  Israel,  declares — "  All  these  things  happened  unto  them  for  ensam- 
ples  ;  and  they  are  written  for  our  admonition  upon  whom  the  ends  of 
the  world  are  come."  (1  Cor.  x.  11.)  There  is  one  event  especially 
that  took  place  in  the  wilderness,  which  is  full  of  the  richest  instruc- 
tion. That  event  is  the  lifting  up  of  the  brazen  serpent.  Few,  per 
haps,  understood  at  the  time  what  it  signified.  But  we  see  in  that  ser- 
pent the  image  of  Jesus  in  the  likeness  of  sinful  flesh,  crucified  for 
our  iniquities. 

The  Bible  is  full  of  dark  sayings  like  this.  Men  naturally  love  mys- 
teries and  wonders.  Why  do  they  not  love  the  Bible  ?  Why  does 
it  lie  neglected,  while  many  foolish  and  hurtful  books  are  eagerly  de- 
voured ?  Because  men  love  sin,  and  the  Bible  speaks  against  it. 
Therefore  St.  Paul  exhorts  us  to  lay  aside  all  malice,  and  guile,  and  hy- 
pocrisies, and  envies,  and  evil  speakings,  that  as  new-born  babes  we 
may  desire  the  sincere  milk  of  the  word.  We  cannot  relish  the  Bible 
while  we  delight  in  sin. 

Evening  Scripture  portion. 
Ps.  LXXVIII.  1^3.     God's  dealings  with  Israel. 


Matt.  XIII.  44-46. —  The  parables  of  the  hidden  treasure  and  of  the 

pearls. 

We  should  be  much  astonished  if  a  man  were  to  show  such  eager- 
ness to  possess  a  common  field,  that  he  was  willing  to  give  ani/  price 
for  it.  But  if  we  afterwards  found  that  he  had  discovered  in  it  a  mine 
of  precious  ore,  we  should  not  be  surprised  at  his  anxiety  to  obtain  the 
field,  even  at  a  very  high  price. 


APRIL  15.]  THE  PARABLE  OF  THE  FISHING-NET.  185 

Now  it  is  in  like  manner  that  the  world  wonders  at  the  eagerness  of 
the  believer  to  secure  heavenly  blessings.  They  see  no  such  attraction 
in  religion  as  to  account  for  his  earnestness,  and  they  are  ready  to  con 
sider  him  a  fool  and  a  madman.  But  they  have  not  discovered  the 
treasure  which  he  has  discovered.  Not  that  he  hides  it  from  them, 
(as  the  man  in  the  parable  did,)  but  he  cannot  persuade  them  to  be- 
lieve his  testimony.  In  vain  he  assures  them  that  true  joy  is  to  be 
found  in  Christ  alone ;  they  reply  that  religion  is  full  of  gloom  and 
restraint,  and  that  it  is  only  fit  for  the  sick,  or  the  sorrowful.  The  be- 
liever knows  well  that  the  favor  of  God  is  of  infinite  value  ;  he  buys 
the  field,  he  secures  the  treasure,  and  rejoices  in  his  possession.  Now 
is  the  time  when  the  field  may  be  bought.  That  time  will  soon  be 
past.  Awful  and  endless  will  be  the  regrets  of  those  who  leglected 
the  opportunity  of  laying  hold  on  eternal  hfe. 

In  the  next  parable,  a  man  is  represented  seeking  goodly  pearls. 
By  nature  we  all  seek  for  happiness  ;  but  we  can  never  find  it,  except 
in  the  knowledge  of  Christ ;  nor  can  we  find  it  there,  unless  we  are 
willing  to  renounce  all  sinful  pleasures  for  his  sake.  Augustine,  the 
African  bishop,  (who  lived  four  hundred  years  after  Christ,)  endured 
many  sharp  struggles  before  he  would  consent  to  part  with  his  sins. 
But  at  length  the  grace  of  God  subdued  his  stubborn  heart.  He  cast 
himself  down  before  the  Lord  under  a  fig-tree,  and  prayed,  saying, 
*'  How  long,  Lord,  wilt  thou  be  angry  ?  Forever  ?  Remember  not 
my  old  iniquities.  How  long  shall  I  say  *  To-morrow  ?'  Why  should 
not  this  hour  put  an  end  to  my  slavery  ?"  God,  by  whose  Spirit  this 
prayer  was  suggested,  answered  it  and  revealed  Christ  to  Augustine's 
soul.  Then  this  man,  once  so  miserable,  could  say,  "  How  sweet 
was  it  in  a  moment  to  be  free  from  those  delightful  vanities,  to  love 
\yhich  had  been  my  dread — to  part  with  which — was  now  my  joy ! 
Thou  didst  cast  them  out,  O  my  true  and  highest  delight ; — and  then, 
O  sweeter  than  all  pleasure,  enteredst  in  their  room.  How  was  my 
mind  set  free  from  the  gnawing  cares  of  sinful  passions,  and  I  conversed 
intimately  with  Thee,  my  Light,  my  Riches,  my  Saviour,  and  my 
God."  Surely  this  penitent  sinner  had  now  found  the  Pearl  of  great 
price.  Can  we  say  that  Jesus  is  precious  to  our  hearts  ?  Upon  a 
dying  bed  we  should  feel  that  none  but  He  could  comfort  or  save  us 
— what  should  we  do,  if  we  had  not  found  him  then  ? 

Evening  Scripture  portion.    Job  XXVIII.     The  preciousncss  of  wisdom. 


Matt.  XIII.  47  to  52. — The  parable  of  the  fishing-net. 

The  parable  of  the  net  cast  into  the  sea  was  calculated  particularly 
to  interest  the  disciples,  many  of  whom  were  fishermen.     They  were 

24 


186  THE  PARABLE  OF  THE  FISHING-NET.  [ APRIL  15 

accustomed,  after  the  toils  of  the  day,  to  sort  the  fishes  they  had  taken 
This  employment  affords  a  lively  image  of  the  distinctions  that  will 
be  made  at  the  last  day.  The  net  represents  the  word  of  the  Gospel, 
which  is  preached  to  many^  and  which  many  profess  to  believe.  The 
disciples  were  shortly  to  begin  the  work  of  preaching  it.  Great  suc- 
cess would  accompany  their  endeavors  ;  but  yet  that  success  would 
be  attended  by  much  disappointment.  Many  to  whom  they  preached 
would  prove  hypocrites.  Some  of  these  would  be  detected  in  their 
lifetime,  but  others  not  till  the  judgment-day. 

Unbelievers  have  urged,  as  an  objection  against  the  Christian  religion, 
that  hypocrites  are  found  among  professed  believers  !  But  this  is  rather 
?i  proof  oi  its  truth,  than  an  objection.  If  no  hypocrites  existed,  how 
could  we  account  for  our  Saviour's  declaring  'that  they  would  arise  in 
the  church  ? 

A  striking  instance  was  afforded  of  the  truth  of  our  Lord's  words  in 
the  history  of  seven  missionaries  who  labored  many  years  ago  in  Tahiti. 
Would  you  not  have  concluded  that  men  who  had  sacrificed  country 
and  friends  in  order  to  instruct  savages,  must  have  been  true  Christians  ? 
But  out  of  these  seven  two  proved  reprobates.  The  force  of  tempta- 
tion brought  their  real  character  to  light.  Had  they  remained  in  their 
own  country,  it  is  possible  that  no  temptation  might  have  arisen  strong 
enough  to  entice  them  into  open  sin  ;  but  surrounded  by  savages,  they 
became  immoral  in  their  lives,  and,  it  is  to  be  feared,  continued  im- 
penitent till  death.  What  a  lesson  does  this  fact  afford  !  Should  it 
not  lead  us  to  examine  ourselves,  and  to  call  upon  God  to  search  us 
and  try  us,  lest  we  should  deceive  ourselves  by  a  mere  form  of  godli- 
ness ?  Such  a  deception  can  last  but  a  short  time.  The  great  sorting 
day  approaches  ;  then  angels  will  divide  the  good  from  the  bad,  the 
true  believer  from  the  empty  professor. 

When  our  Saviour  had  concluded  his  parables,  he  asked  his  dis- 
ciples whether  they  understood  them  ;  for  he  had  not  interpreted  them 
ALL.  They  replied,  Yes,  Lord.  Then  he  reminded  them  of  the  use 
they  should  make  of  the  things  they  had  learned ;  they  should  store 
them  up  in  their  minds,  that  they  might  have  them  ready  upon  every 
occasion  ;  even  as  a  master  of  a  family  provides  all  things  necessary 
for  different  circumstances,  and  produces  them  when  wanted.  The 
teachers  among  the  Jews  were  called  Scribes.  The  disciples  were  to 
become  teachers,  and  would  need  a  great  store  of  truths  for  the  in- 
struction of  others.  Some  of  these  truths  might  be  called  "  new^^  truths, 
because  not  known  to  them  before,  and  some  might  be  called  "  old^^ 
truths,  because  already  familiar  to  their  minds. 

We  ought  to  be  storing  up  in  our  minds  the  things  we  have  heard, 
gaining  fresh  knowledge  of  the  Scriptures  and  deeper  insight  into  their 
meaning.  We  cannot  tell  how  soon  we  may  need  them  for  our  own 
support  in  trial,  or  how  useful  we  may  find  them  in  enlightening  the 
ignorant,  in  strengthening  the  tempted,  and  in  comforting  the  afflicted. 
It  is  very  distressing  when  we  see  those  we  love  sinking  under  trouble, 


APRIL  16.]  CHRIST  SLEEPS  IN  THE  STORM.  187 

to  feel  that  we  are  not  able  to  give  them  soHd  comfort.  An  affection  • 
ate  child  has  sometimes  beheld  a  parent  groaning  under  a  burden  of 
wo,  and  has  felt,  "  I  know  there  are  consolations  that  might  assuage 
her  grief,  but  I  cannot  impart  them  ;  for  I  have  neglected  the  word  of 
God."  Then  let  us  for  the  sake  of  others,  as  well  as  for  ourselves, 
store  our  minds  with  the  holy  truths  of  God,  that  we  may  produce  them 
when  most  needed. 

Evening  Scripture  portion. 
Acts  XX.  17  to  end.     The  apostle  PauV 8  parting  discourse  to  the  elders  at  Miletus. 


Mark  IV.  33  to  end. — Christ  sleeps  in  the  storm  and  awakes  to  still  it. 

It  was  in  this  manner  that  the  Lord  Jesus  ended  a  day  of  great  la 
bor.  His  friends  in  the  midst  of  it  had  desired  him  to  desist,  but  see 
ing  multitudes  assembled  to  hear  the  word,  he  continued  to  teach.  In 
order  to  be  seen  and  heard  more  conveniently,  he  removed  into  a  ship. 
The  parable  of  the  sower,  and  many  others,  were  spoken  by  Jesus  while 
he  sat  in  a  ship  on  the  lake  of  Gennesareth.  (See  Mark  iv.  1.)  Af- 
terwards, he  had  a  private  conversation  in  the  house  with  his  disciples, 
when  he  explained  his  parables.  In  the  evening  he  crossed  the  lake  in 
a  ship. 

Doubtless  he  knew  of  the  approaching  storm,  though  it  appears  that 
there  were  no  signs  of  it  observed  by  others,  for  many  little  ships 
accompanied  him  on  his  voyage.  But  he  was  not  deterred  by  his 
knowledge  of  the  coming  storm  from  setting  out,  for  he  intended  by  it 
to  teach  his  disciples  an  important  lesson. 

They  knew  little  of  their  Master's  power,  and  still  less  of  his 
love.  Th6  storm  ought  not  to  have  alarmed  them,  because  they  were 
with  Him.  God  intended  to  alarm  Jonah  by  the  storm  that  arose  on 
the  way  to  Tarsus,  for  the  prophet  was  fleeing  from  his  presence.  We 
must  not  suppose,  because  difficulties  and  troubles  arise,  that  we  are 
doing  wrong.  Before  we  take  any  important  step  in  life,  we  should 
examine  the  word  of  God  with  prayer,  and  ask  pious  persons  to  help 
us  to  discover  from  the  Scriptures,  whether  it  is  a  right  step  ;  and  if 
we  feel  assured  that  it  is,  no  difficulties  in  the  way  ought  to  alarm  us. 
Christians  have  observed  that  they  have  met  with  most  hinderances  in 
setting  about  those  works  which  in  the  end  have  been  most  richly 
blessed.  A  vessel  laden  with  missionaries  has  been  captured  by  the 
enemy.  Was  that  calamity  a  sign  that  God  disapproved  the  holy 
purpose  of  his  servants  ?  Assuredly  not.  Those  who  are  walking  in 
the  commaodmenls  of  the  Lord,  may  walk  without  fear,  and  say  in  the 
midst  of  troubles,  "  None  of  these  things  move  me." 

Our  Saviour  was  displeased  with  the  disciples*  behavior  in  this  storm. 


188  CHRIST  DELIVERS  TPIE  DEMONIAC.  f  APRIL  17 

He  was  displeased  by  their  want  of /<2z7^.  They  doubted  his  love, 
and  said*,  "  Carest  thou  not  that  we  perish  ?"  Because  He  slept,  they 
thought  he  was  indifferent  to  their  distress.  These  are  the  thoughts 
that  too  often  arise  in  our  minds.  Conscious  that  we  are  apt  to  forget 
the  Lord,  we  fear  that  He  has  forgotten  us ;  for  we  naturally  attrib- 
ute to  others  the  feelings  that  we  ourselves  experience.  Now  his  de- 
livering mercies  are  intended  to  remove  these  unbelieving  thoughts, 
and  to  convince  us  of  his  exceeding  power  and  love.  For  this  purpose, 
he  brings  his  children  into  straits,  and  to  the  very  edge  of  destruction, 
that  he  may  appear  to  their  rescue  in  the  last  moment,  and  thus  force 
them  to  believe  in  his  fatherly  tenderness. 

This  is  the  meaning  of  the  apostle  in  Rom.  y.  3-5  :  He  says  that  he 
glories  in  tribulations.  Whi/  ?  Because  they  work  patience,  and  pa- 
tience, experience.  Experience  oi what?  Of  God's  power  and  love. 
And  experience  worketh  hope.  God's  deliverances  are  intended  to 
strengthen  our  hopes  of  his  mercy,  and  to  convince  us  that  he  never 
will  forsake  us.  And  shall  this  hope  be  disappointed  ?  No  ;  this  hope 
maketh  not  ashamed ;  it  shall  never  prove  vain. 

The  stilling  of  the  storm  on  the  lake  of  Gennesaret  is  calculated  to 
lead  our  thoughts  to  another  scene,  and  to  remind  us  of  that  storm  of 
God's  wrath  against  our  sins  which  Jesus  stilled,  not  by  his  word,  but 
by  the  sacrifice  of  himself.  K  we  are  enabled  to  trust  in  him,  as  our 
Saviour  from  hell,  we  need  not  fear  any  storm  that  can  arise.  Let  us 
never  say,  or  even  think,  "  Carest  thou  not  that  we  perish  ?"  It  is  a  sin 
to  entertain  such  a  thought  of  Hi7n  who  endured  the  cross  that  we 
might  not  perish  forever  and  ever.  He  cares  for  us  more  than  we  care 
for  ourselves  ;  he  numbers  the  hairs  of  our  heads,  and  watches  over  us 
with  unceasing,  unwearied  love. 

Evening  Scripture  portion.     Romans  V.     God's  love  to  man. 


Mark  V.  1-20. — Christ  delivers  the  demoniac  who  dwelt  among  the 

tombs. 

The  history  of  the  poor  demoniac  affords  a  striking  instance  of 
the  malice  of  devils,  of  the  power  of  Christ,  and  of  the  wickedness 
of  man. 

How  great  was  the  malice  of  the  devils  that  assaulted  this  poor 
man !  They  led  him  to  dwell  in  solitary  places  among  the  tombs  ; 
for  in  those  days  tombs  were  generally  made  in  lonely  spots,  among 
barren  hills  and  rocks.  Cut  off  from  the  company  of  his  fellows,  he 
spent  his  miserable  days  in  crying,  and  cutting  his  own  flesh ;  and 
when  his  friends  mercifully  bound  his  hands  in  chains,  and  his  feet  in 


APRIL  17.]  CHRIST  DELIVERS  THE  DEMONIAC.  189 

fetters,  he  burst  through  these  restraints  and  again  escaped  to  his 
desolate  abode.  Thus  he  became  a  terror  to  the  neighborhood,  and  a 
torment  to  himself.   , 

This  is  the  state  to  which  devils  would  reduce  all  men,  if  they  were 
permitted  to  vent  their  malice.  They  do  reduce  numbers  to  a  spiritual 
state  which  resembles  that  of  the  demoniac,  tempting  them  to  flee 
from  God  and  his  saints,  to  dwell  among  the  wicked,  and  urging  them 
to  resist  all  attempts  to  do  them  good,  and  make  them  happy. 

Nor  is  the  malice  of  devils  confined  to  men.  They  love  to  torment 
even  the  brutes.  These  devils  earnestly  desired  to  enter  into  the 
swine,  and  then  hurried  them  over  the  precipice,  and  plunged  them  in 
a  watery  grave.  By  this  act  they  showed  what  they  would  have 
done  to  the  man,  had  they  not  been  restrained  ;  they  would  fain  have 
hurled  him  into  the  pit  of  eternal  destruction.  There  is  not  one 
single  soul  that  could  escape  perdition,  if  it  were  not  for  ihe  power  of 
Christ.  Even  the  devils  were  obliged  to  acknowledge  his  power. 
They  believed  and  trembled.  They  could  do  nothing  without  his 
permission.  They  saw  in  him  their  future  judge,  who  would  at  last 
condemn  them  to  imprisonment  in  the  lake  of  fire.  In  the  mean 
while  they  had  great  wrath,  knowing  that  they  had  but  a  short  time 
in  which  to  vent  their  malice,  (as  we  read  in  Rev.  xii.  12.)  That 
short  time  is  shorter  now,  and  Satan  continues  to  be  diligent  in  using 
this  short  space  in  making  efforts  to  enlarge  his  kingdom. 

We  see  in  the  conduct  of  the  owners  of  the  swine  an  instance  of 
the  wickedness  of  man.  Untouched  by  the  sight  of  him,  who,  lately 
a  spectacle  of  terror,  was  now  become  gentle  and  peaceful,  they  only 
thought  of  the  loss  of  their  property. 

Does  not  the  same  disposition  prevail  now  ?  People  will  often 
show  zeal  for  religion,  as  long  as  it  does  not  interfere  with  their  gains  ; 
but  as  soon  as  they  are  in  danger  of  suffering  the  slightest  loss,  through 
the  spread  of  the  gospel,  they  complain,  and  would  sooner  let  souls 
perish  than  become  poorer. 

Jesus  was  not  astonished  at  this  awful"*  instance  of  human  de- 
pravity ;  for  he  knew  what  was  in  man.  So  great  was  his  compassion 
for  these  wicked  men,  that  he  bade  the  poor  creature  he  had  de- 
livered, endeavor  to  reclaim  his  unfeeling  countrymen.  With  the 
same  compassion  ought  we  to  view  every  proof  of  man's  fallen 
nature.  Have  we  not  ourselves  in  times  that  are  past  desired  Jesus 
to  depart  from  us,  fearing  lest  he  should  interfere  with  our  worldly 
schemes  ?  How  patiently  has  he  borne  our  insults !  If  now  we 
feel  the  value  of  our  souls,  we  are  dismayed  at  the  remembrance  of 
those  days  when  we  preferred  a  prosperous  earthly  lot  to  heavenly 
knowledge.  And  if  we  now  love  the  merciful  Saviour,  we  cannot 
bear  to  think  of  the  time  when  we  cared  not  for  his  presence, — ^for 
that  presence  which  we  now  esteem  our  supreme  happiness. 

Evening  Scripture  portion.    Acts  XIX.  21  to  end.    Demetriiis  the  silversmith. 


190  THE  CALLING  OF  MATTHEW.  [aPRIL18. 


Matt.  IX.  9-13. —  The  calling  of  Matthew  and  the  publican^  feast. 

We  have  great  reason  to  be  interested  in  the  calhng  of  Matthew, 
for  it  was  he  who  wrote  the  history  of  our  Lord  which  we  are  now 
reading.  It  is  supposed  that  his  calhng  took  place  some  time  before 
the  events  we  have  lately  considered  ;  but  we  have  deferred  noticing 
it,  because  the  feast  to  publicans  and  sinners  was  given  at  this  period 
of  the  history ;  and  it  seemed  most  convenient  to  consider  the  calling 
and  the  feast  at  the  same  time. 

The  other  name  of  Matthew  was  Levi,  and  that  name  is  used  by 
two  of  the  evangelists.  He  was  a  publican;  or  tax-gatherer.  Persons 
of  this  class  were  detested  by  the  Jews ;  because,  as  the  taxes 
were  paid  to  the  Romans,  by  whom  the  Jews  had  been  conquered, 
none  but  the  worst  kind  of  people  would  undertake  the  odious  office 
of  collecting  them ;  and  these  people  rendered  themselves  still  more 
hateful  by  their  dishonest  practices.  To  this  despised  order  of  men, 
Matthew  belonged  at  the  time  Jesus  called  him.  He  was  found  sitting 
by  the  sea-shore,  receiving  the  duties  upon  the  goods  that  were 
landed  or  embarked.  Jesus  saw  him  at  the  table,  which  was  covered 
with  moneys,  and  inclined  his  heart  to  obey  his  call,  to  leave  all  and 
follow  him. 

And  why  did  he  choose  a  publican  to  be  one  of  his  apostles  ?  Did 
he  not,  by  exalting  those  whom  the  world  despised,  intend  to  stain  the 
pride  of  all  human  glory  ? 

Matthew  made  a  feast  to  his  old  companions  in  office,  (and  who 
were  probably  his  companions  in  iniquity  also,)  that  they  might  par- 
take in  the  high  privilege  of  hearing  the  Lord  converse.  Nor  did 
that  gracious  Lord  turn  away  from  these  guests,  polluted  as  they  were 
by  long  habits  of  unrighteousness.  The  proud  and  envious  Phari- 
sees scoffed  at  him  for  keeping  such  company.  But  he  answered 
their  taunts  by  a  divine  ^lesson  and  reproof.  He  taught  them  in  a 
short  parable  his  object  in  associating  with  men  ;  it  was  not  to  please 
himself  but  to  save  them. 

How  does  he  save  them  ?  By  healing  their  spiritual  diseases ; 
therefore  he  is  called  the  Physician  of  souls.  Would  we  obtain  his 
notice,  we  must  come  and  spread  our  sins  before  him.  A  good 
physician  will  not  waste  his  time  in  visiting  the  healthy,  however 
honorable,  but  flies  to  the  relief  of  the  poorest  creature  that  is 
dangerously  ill.  Neither  will  the  Lord  grant  his  presence  to  the  self- 
righteous,  however  high  in  man's  esteem  ;  but  he  will  come  and  bless 
the  humble  and  contrite  soul,  however  deeply  stained  by  crime,  and 
degraded  in  the  eyes  of  his  fellow-creatures. 

Do  we  understand  what  that  meaneth  ?  "I  desired  mercy  and  not 
sacrifice,"  (vi.  6.)  It  is  a  verse  in  the  prophet  Hosea.  The  Phari- 
sees knew  the  words  well,  but  they  understood  not  their  meaning. 
Their  behavior  showed  they  understood  it  not.     They  blamed  Jesus 


APRIL  19.]  CHRIST  EXPLAINS  BY  PARABLES.  191 

for  showing  mercy  to  perishing  sinners ;  and  instead  of  showing  any 
themselves,  they  only  gave  God  sacrifice,  or  outward  service.  And 
why  did  they  act  thus  ?  Because  they  thought  they  were  righteous. 
If  they  had  really  been  righteous,  they  would  have  felt  compassion 
for  sinners.  The  angels,  those  spotless  beings,  take  a  deep  interest 
in  our  fallen  race,  and  rejoice  over  each  sinner  who  repents.  Though 
they  have  never  felt  the  working  of  evil  in  their  own  hearts,  yet  they 
do  not  turn  away  from  us  with  contempt  and  disgust.  But  men  never 
feel  compassion  for  their  fellow-sinners,  till  they  discover  the  wicked- 
ness of  their  own  hearts.  When  David  was  deeply  humbled  by  his 
transgressions,  he  felt  anxious  to  save  perishing  souls.  This  was  his 
prayer,  "  Restore  unto  me  the  joy  of  thy  salvation,  and  uphold  me 
with  thy  free  spirit.  Then  will  I  teach  transgressors  thy  way,  and 
sinners  shall  be  converted  unto  thee." 

The  missionary  Vanderkemp  gave  a  beautiful  example  of  the  same 
spirit.  Not  only  did  he  go  out  as  a  missionary  to  the  heathen,  but  he 
desired  to  make  the  voyage  to  Africa  in  a  convict-ship.  His  wish  was 
granted.  He  went  with  a  depraved  troop  ;  but  many  of  their  hearts 
were  melted  during  their  voyage  :  some  who  had  secretly  filed  off 
their  chains,  confessed  what  they  had  done,  and  quietly  submitted  to 
have  them  again  riveted  upon  their  hands  and  feet.  Thirty-five  died 
of  putrid  fever  on  the  passage.  Vanderkemp  attended  them  in  their 
last  hours,  and  saw  not  a  few,  before  they  departed,  full  of  joy  and 
peace  through  believing  in  a  crucified  Saviour. 

Evening  Scripture  portion.     Micah  VI.     Mercy  better  than  sacrifice. 


Luke  V.  33  to  end. — Christ  explains  hy  parables  why  his  disciples 

did  not  fast. 

This  is  a  difficult  passage,  and  it  has  been  explained  in  different 
ways  ;  so  that  we  can  scarcely  forbear  wishing  that  our  Saviour  him- 
self had  given  an  explanation  of  these  parables.  Yet  surely  he  would 
not  have  left  them  unexplained,  if  it  were  not  possible  by  attentive 
consideration  to  unravel  their  meaning. 

It  was  the  disciples  of  that  imprisoned  saint,  John  the  Baptist,  who 
inquired  why  tlie  disciples  of  Jesus  never  fasted.  The  Pharisees 
fasted  often.  As  one  of  them  boasted  in  his  prayer,  "  I  fast  twice  a 
week."  These  fastings  were  part  of  that  righteousness  by  which  they 
excited  the  admiration  of  the  people,  and  by  which  they  hoped  to  pur- 
chase heaven.  John  the  Baptist  had  not  taught  his  disciples  to  fast 
with  such  views.  It  was  in  grief  for  their  sins  that  they  fasted  ;  and 
it  was  with  the  same  holy  feelings  John  himself  fasted.  Jesus,  how 
ever,  did  not  fast  openly  :  how  much  he  may  have  fasted  in  secret  we 


192  CHRIST  EXPLAINS  BY  PARABLES.  [ APRIL  19. 

know  not ;  but  he  was  seen  to  eat  and  drink  in  the  usual  manner,  and 
on  that  account  was  called  a  gluttonous  man  and  a  wine-bibber.  We 
know  this  accusation  was  false,  and  that  the  holy  Jesus  set  an  ex- 
ample of  temperance,  as  well  as  of  every  other  virtue.  Once,  when 
very  weary,  he  refused  to  eat,  saying,  "  My  meat  is  to  do  the  will  of 
him  that  sent  me,  and  to  finish  his  work."'  And  at  other  seasons  he 
*'  had  no  leisure  so  much  as  to  eat,"  (Mark  vi.  31.) 

The  Lord  related  several  httle  parables  to  explain  his  reasons  for  not 
teaching  his  disciples  to  fast.  In  the  first  parable  he  compared  him- 
self to  a  bridegroom.  This  was  a  title  that  John  himself  had  given 
him,  saying,  "  He  that  hath  the  bride  is  the  bridegroom."  The  Church 
was  the  bride  :  Christ  was  the  bridegroom.  The  disciples,  the  min- 
isters, were  compared  by  Jesus  to  the  children  of  the  bridechamber, 
or  to  the  friends  of  the  bridegroom,  who  could  not  mourn  at  the  wed- 
ding. The  disciples  were  too  full  of  joy  to  fast  when  they  were  fol- 
lowing their  Master  from  place  to  place,  witnessing  his  miracles,  and 
listening  to  his  discourses.  But  the  days  would  come  when  they 
would  no  longer  enjoy  the  presence  of  the  bridegroom,  and  when  they 
would  be  called  to  endure  heavy  trials,  to  sufier  hunger  and  thirst,  and 
to  be  in  fastings  often. 

Jesus  prepared  his  disciples,  just  before  he  left  them,  for  the  afflic- 
tions that  awaited  them.  He  said,  "  The  time  cometh  that  whosoever 
killeth  you  will  think  that  he  doeth  God  service,"  (John  xvi.  2-4.) 
And  he  added,  "  These  things  I  said  not  unto  you  at  the  beginningy 
because  I  was  with  you."  In  the  same  manner  he  often  now  protects 
a  new  convert  from  heavy  trials.  It  is  very  common  to  find  the  en- 
trance  upon  a  religious  course  fraught  only  with  delight :  the  new  con- 
vert is  sometimes  inclined  to  think  that  he  shall  weep  no  more,  but 
pass  his  days  in  a  course  of  uninterrupted  usefulness  and  joy.  But 
trial  comes  at  last. 

The  homely  employment  of  mending  garments  was  the  subject  of 
one  of  the  Lord's  parables.  Every  one  who  has  ever  repaired  woollen 
garments,  knows  that  it  would  be  unwise  to  mend  them  with  stiff  un- 
prepared cloth.  Another  parable  was  taken  from  the  eastern  custom 
of  putting  wine  into  bottles  of  skins.  These  skins,  when  they  were 
old,  were  unfit  for  new  wine,  because  they  were  then  too  weak  to  bear 
its  fermentation.  These  two  parables  seem  to  have  a  similar  meaning. 
Did  they  not  allude  to  the  present  weakness  of  the  disciples  ?  They 
were  new  converts,  and  not  able  yet  to  suffer  great  trials.  For 
though  garments  and  skin-bottles  are  strong  at  Jirst  and  weak  after- 
wards, it  is  just  the  contrar}^  with  believers  ;  they  are  weak  at  first  and 
strong  afterwards.  Peter  was  so  weak  at  first,  that  he  was  induced  by 
a  few  scornful  speeches  to  deny  his  Master  ;  but  he  was  so  strong  af- 
terwards, that  he  was  able  to  bear  crucifixion  for  his  sake. 

The  Lord  concluded  his  discourse  with  another  parable  :  "  No  man 
also  having  drunk  old  wine,  straightway  desireth  new :  for  he  saith. 
The  old  is  better."     The  gospel  is  like  the  best  wine.     Jesus  gave 


APRIL  20.]  CHRIST  HEALS  THE  WOMAN.  193 


this  wine  to  the  weeping  penitent,  when  he  said,  '  Thy  sins  are  for- 
given thee."  He  gave  it  to  his  beloved  disciples  when  he  said,  "  In  my 
Father's  house  are  many  mansions  :  I  go  to  prepare  a  place  for  ycu." 
He  gave  it  to  the  dying  thief,  when  he  said,  "  To-day  shalt  thou  be 
^vith  me  in  Paradise."  Has  he  given  it  to  us  ?  He  has  offered  it  to 
lis.  These  are  his  words  :  **  Look  unto  me  and  be  ye  saved,  all  the 
ends  of  the  earth,"  (Is.  xlv.  22.)  If  we  have  obeyed  this  call,  and  be- 
lieved in  Jesus  with  our  hearts,  then  we  have  tasted  the  best  wine  ; 
then  we  enjoy  true  happiness,  and  shall  enjoy  it  forever  ;  for  "  Blessed 
are  they  whose  iniquities  are  forgiven,  and  whose  sins  are  covered 
Blessed  is  the  man  to  whom  the  Lord  will  not  impute  sin."  To  whom 
does  this  blessedness  belong  ?  Not  to  those  who  are  striving  by  their 
good  works  to  gain  God's  favor,  but  to  those  who  "  believe  on  Him 
that  raised  up  Jesus  our  Lord  from  the  dead  ;  who  was  dehvered  for 
our  offences,  and  was  raised  again  for  owi  justification.^'' 

Evening  Scripture  portion.     Rom.  IV.     Justification  hy  faith. 


Luke  VIII.  40-48. — Christ  heals  the  looman  who  touched  him  in    he 


thron 


O  ' 


Though  the  Gadarenes  desired  the  Lord  Jesus  to  depart  out  of  their 
coasts,  there  were  others  who  gladly  received  him.  So  it  is  now: 
while  some  find  religious  privileges  a  burden,  there  are  others  who  are 
longing  to  possess  them.  While  some  occupy  seats  in  the  house  of 
God,  and  count  the  service  a  weariness ;  there  are  others,  confined  at 
home  by  various  causes,  envying,  as  David  did,  the  happiness  of  the 
swallow,  who  builds  his  nest  on  God's  altars. 

The  people  on  the  opposite  coast  of  the  lake  soon  found  the  advan- 
tage of  having  the  presence  of  Jesus.  A  ruler  bows  before  his  feet, 
laid  low  by  sore  distress  respecting  his  only  child. 

On  his  way  to  the  ruler's  house,  people  thronged  around  the  blessed 
Saviour.  How  patient  was  the  love  that  led  him  to  submit  to  every 
inconvenience  !  Each  step  he  took  was  encumbered  by  an  oppressive 
crowd ;  yet  he  complained  not  of  the  heat  and  the  noise  of  the  throng. 
As  he  went,  very  ma?ii/  touched  him,  but  only  one  did  so  in  faith  and 
with  intention.  Even  so  it  is  now  ;  thousands  offer  prayers,  yet  few 
offer  them  with  intention  and  with  expectation  of  relief.  Yet  no  other 
worshippers  are  noticed  by  Jesus.  No  other  touch  was  noticed  by 
him  but  that  of  the  poor  woman  who  said  to  herself,  "  If  I  may  but  touch 
his  clothes,  I  shall  be  whole."  Is  it  in  this  spirit  we  come  to  Jesus  ? 
Do  we  expect  an  answer  to  our  prayers  ? 

Our  case  by  nature  is  desperate,  like  that  ,)f  the  woman.  She  had 
applied  to  many  physicians,  and  had  reduced  herself  to  poverty,  yet 

25 


194  CHRIST  RAISES  JAIRUS'  DAUGHTER.  [aPRIL  21. 

had  obtaked  no  relief ;  and  having  now  spent  all  her  money,  her  hope 
of  human  assistance  must  have  failed  her.  Thus  some  persons  who 
have  been  convinced  of  their  sinful  state,  have  tried  to  obtain  relief  by- 
multiplied  services,  and  good  w^orks,  but  have  never  found  peace  till 
they  came  to  Jesus. 

Let  us  observe  the  Lord's  condescending  approbation  of  true  faith, 
however  weak.  There  was  much  ignorance  mixed  up  in  the  faith  of 
this  woman.  She  thought  that  she  might  touch  Jesus  unperceived. 
She  knew  not  that  he  saw  her  thought  afar  off,  and  that  her  inward 
groaning  was  not  hid  from  him.  But  Jesus  does  not  despise  tveak 
faith,  or  quench  the  smoking  flax. 

Though  he  healed  the  woman  upon  heTisecret  application  to  him,  he 
desired  her  to  make  a  public  acknowledgment  of  her  cure.  He  de- 
sires every  sinner  to  do  the  same.  "  With  the  heart  man  believeth 
unto  righteousness,  and  with  the  mouth  confession  is  made  unto  salva- 
tion." The  woman  willingly  made  this  confession,  when  she  found  it 
was  required  by  her  benefactor.  Gratitude  to  Jesus  should  overcome 
every  other  feeling  in  our  hearts,  and  make  us  willing  to  acknowledge 
what  he  has  done  for  our  souls,  and  from  what  a  depth  of  misery  he 
has  dehvered  us.  The  saints  above  are  not  ashamed  to  acknowledge 
their  obligations  to  the  Saviour.  They  are  willing  that  their  past  sins 
should  be  known,  in  order  that  his  power  and  love  may  be  exalted. 
The  song  of  the  blessed  is,  "  Thou  wast  slain,  and  hast  redeemed  us 
to  God  by  thy  bloody  They  own  that  blood  was  required  to  atone 
for  their  guilt.  If  we  join  that  happy  throng,  we  shall  appear  among 
them  as  sinners  saved  by  grace.  We  shall  not  desire  to  conceal  from 
our  heavenly  companions  that  we  were  once  polluted.  We  shall  only 
desire  that  the  wonderful  power  of  our  Redeemer  may  be  made  known 
among  the  assembled  multitude.  The  thief  who  repented  on  the  cross 
will  extol  the  grace  of  his  crucified  Lord,  who  atoned  for  his  flagrant 
crimes.  And  though  we  may  not  have  committed  the  same  kind  of 
sins  as  that  thief,  we  have  all  committed  sins  which,  but  for  faith  in 
the  blood  of  Christ,  must  sink  our  souls  into  everlasting  wo. 

Evening  Scripture  portion.    Ps.  LI.     Confession  oj  sin. 


Matt.  V.  3?^  to  end. — He  raises  Jairus^  daughter. 

With  what  eagerne&^  the  ruler  must  have  watched  the  Saviour's 
progress  towards  his  house  !  It  must  have  been  a  trial  to  him  to  see 
the  steps  of  his  deliverer  retarded  by  the  surrounding  crowd.  But 
what  a  blow  it  waa  to  hear  his  child  was  actually  dead  !  Those  who 
brought  the  message  thought  that  Jesus  could  not  now  relieve  the  poor 
father.     They  said,  "  Why  troublest  thou  the  Master  any  further  V 


APRIL  21.]  CHRIST  RAISES  JAIRUS'  DAUGHTER.  195 

Yet  why  did  they  speak  thus  ?  Is  there  any  thing  too  hara  for  the 
Lord  ^  If  he  could  heal  by  his  power,  could  he  not  also  restore  life 
by  the  same  power  ? 

Probably  the  ruler  partook  of  the  doubts  of  the  messengers ;  for 
.Tesus  immediately  encouraged  him,  saying,  "  Be  not  afraid,  only  be- 
lieve." How  apt  we  are,  though  we  know  that  Jesus  is  almighty,  to 
think,  that  while  he  can  relieve  us  in  a  small  trouble,  he  cannot  help 
us  in  a  great  one  !  How  apt  we  are  to  imagine  that  there  are  some 
cases  too  hard  for  him.  Does  not  this  show  that  our  faith  is  very 
weak  ?  The  truth  is,  that  God  delights  in  showing  the  greatness  of 
his  power  by  delivering  us  out  of  the  most  overwhelming  distresses. 
If  we  believed  in  him  more,  we  should  see  more  of  his  wonderful 
works.  And  though  he  does  not  now  raise  the  dead,  it  is  not  because 
the  work  is  too  great  for  his  power,  but  because  the  time  is  not  yet 
come. 

When  Jesus  came  to  the  ruler's  house,  he  shut  out  of  the  room  the 
scoffing  attendants,  and  only  permitted  the  parents  of  the  child  and 
three  of  his  apostles  to  witness  the  miracle.  There  are  wonders  of 
his  love  and  power,  which  Christ  displays  to  his  believing  people  alone. 
The  parents  would  not  have  been  admitted  into  their  daughter's  cham- 
ber, had  they  been  disposed  to  scoif  at  the  Saviour's  words.  Their 
sorrowful  hearts  must  have  been  looking  and  longing  for  deliverance. 

How  many  who  have  expected  deliverance  in  trial,  have  received  it ! 
A  way  has  been  opened  in  a  manner  least  expected.  Thus  Abraham, 
when  he  had  lifted  up  the  knife  to  slay  his  son,  believed  that  God 
could  raise  him  ;  and  his  faith  was  rewarded.  He  called  the  mount 
Jehovah  Jireh  ;  or,  "  in  the  mount  of  the  Lord  it  shall  be  seen ;"  that 
is,  "  the  Lord  will  see,  or  provide  ;"  thus  leading  all  believers  to  look 
for  similar  deliverances  in  the  hour  of  extreme  distress. 

Can  the  parents  who  beheld  the  glorious  deed  have  regretted  the 
sufferings  they  had  endured  ?  If  they  had  suffered  less,  they  had  seen 
less  of  the  power  of  the  Lord.  When  Christians  come  out  of  their 
afflictions,  they  have  wonderful  histories  to  relate  concerning  God's 
faithfulness,  which  they  would  never  have  known  had  they  remained 
at  ease.  But  there  are  proper  seasons  in  which  to  relate  these  histo- 
ries. The  time  was  not  yet  come  for  publishing  abroad  the  miracles 
that  Jesus  had  wrought.  When  he  himself  had  risen  from  the  dead, 
then  it  was  the  duty  of  his  followers  to  declare  all  they  had  seen.  His 
wonderful  works  have  been  recorded,  and  handed  down  to  us.  Do  we 
believe  that  Jesus  will  raise  the  dead  at  the  last  day  ?  Then  we  can 
lay  our  beloved  ones  in  the  tomb  without  that  distracting,  hopeless 
sorrow,  which  the  unbelieving  world  experience. 

Evening  Scripture  portion.     Gen.  XXII.     The  ifferhig  up  of  Isaac, 


1 96  CHRIST  GIVES  SIGHT  TO  TWO  BLIND  MEN.       [aPRIL  22 

Matt.  IX,  27-34. — Christ  gives  sight  to  two  blind  men,  and  speech 

to  a  dumb  man. 

It  appears  that  the  Lord  Jesus  put  the  faith  of  the  two  bhnd  men 
to  a  short  trial ;  for  he  did  not  cure  them  as  soon  as  they  asked  him ; 
he  waited  till  he  was  come  into  the  house  before  he  granted  their  pe- 
tition. But  how  well  they  were  rewarded  for  waiting,  by  their  con- 
versation with  their  Lord  in  the  retirement  of  the  house  !  The  blind 
men  spoke  but.  little:  "Yea,  Lord."  Those  were  their  words ;  but 
these  simple  words  pleased  Jesus,  for  they  were  sincere  words.  What 
could  we  reply,  if  the  Lord  were  to  ask  'us  whether  we  believed  that 
he  was  able  to  do  every  thing  ?  Could  we  reply,  "  Yea,  Lord."  Let 
us  in  times  of  trouble  remember  that  Jesus  can  do  every  thing. 

After  the  Lord  had  left  the  house,  he  cured  a  dumb  man.  This 
miracle  he  performed  publicly,  in  the  presence  of  his  enemies.  The 
poor  man  was  an  object  of  great  compassion,  for  he  could  not  (Hke  the 
blind  man)  plead  for  himself:  others  brought  him  to  Jesus.  Should 
not  this  teach  us  that  Ave  should  pray  for  those  who,  through  the  power 
of  Satan,  are  dumb  unto  God,  and  cannot  pray  for  themselves  ?  This 
cure  excited  much  astonishment,  and  caused  men  to  exclaim,  "  It  was 
never  so  seen  in  Israel."  There  had  been  other  prophets,  such  as 
Elijah  and  Elisha,  who  had  done  miracles,  but  not  such  great,  or  nu- 
merous miracles  as  Christ  performed.  . 

Jesus  now  perfoims  wonders  on  men's  souls,  which  cause  many  to 
exclaim,  *'  It  was  never  so  seen  before."  The  gospel  produces  effects 
which  nothing  but  the  gospel  can  produce.  What  has  it  not  wrought 
in  the  South  Sea  Islands  !  It  has  changed  thousands  of  blind  idolaters 
and  murderers  into  sons  of  truth  and  peace.  In  England,  the  preach- 
ing of  the  gospel  has  oftentimes  transformed  the  most  abandoned  char- 
acters into  holy  men.  Yet  these  wonders  do  not  silence  the  enemies 
of  Christ.  The  Pharisees  were  so  wicked  as  to  exclaim,  "  He  casteth 
out  devils  through  the  prince  of  the  devils."  They  knew  that  they 
spoke  falsely,  but  they  hated  Jesus  so  much,  that  they  used  any  means 
to  hinder  the  people  from  believing  on  him.  There  are  still  persons 
to  be  found  who  will  slander  the  servants  of  God  even  when  they  know 
them  to  be  innocent.  There  lived  in  the  last  century  a  pious  curate 
named  Maddock,  who  converted  many  souls  by  the  preaching  of  the 
gospel.  Those  who  hated  his  doctrine  invented  slanders  concerning 
him,  and  so  shook  his  spirits,  as  to  cause  him  to  fall  ill  and  to  resign 
his  curacy.  But  some  time  afterwards  two  of  his  bitter  enemies  re- 
lented, and  acknowledged  that  the  reason  of  their  wicked  conduct  was, 
that  they  could  not  endure  the  doctrine  he  had  preached  to  them  ;  and 
that  they  had  never  believed  the  reports  they  had  spread.  And  what 
were  the  feelings  of  this  holy  man  upon  the  occasion  ?  He  wrote  in 
his  journal,  "  Now  my  enemies  have  confessed  their  enmity  against 
God,  and  his  word,  and  against  me  for  preaching  it.     O  Lord,  by  this 


PRIL  23.]  CHRIST'S  SECOND  VISIT  TO  NAZARETH.  197 

•onfession  ihou  hast  greatly  eased  my  mind.  Thou  hast  made  mine 
enemies  confess  that  they  have  persecuted  thy  servant  out  of  malice. 
Remember,  I  beseech  thee,  their  blindness  and  ignorance,  and  pardon 
them  freely  for  thy  dear  Son's  sake."  Like  his  blessed  Master,  this 
pious  minister  pursued  his  work  in  other  tovi^ns  and  villages,  and  con- 
tinued to  the  end  of  his  days  to  heal  sin-sick  souls. 

Evening  Scripture  portion.     Is.  XXXII.     The  blessed  effects  of  the  gospel. 


Mark  VI.  1-6. — Chrisfs  second  visit  to  Nazareth. 

This  is  the  second  visit  that  we  read  of  Jesus  making  to  Nazareth 
after  he  had  begun  his  ministry. 

In  his  first  visit  there  he  had  been  shamefully  treated,  for  his  cour  try- 
men  had  attempted  to  hurl  him  headlong  from  the  hill ;  yet  he  was  so 
forgiving  that  he  made  a  second  visit  to  the  ungrateful  city.  Jesus 
does  not  hastily  give  up  any  sinners  whom  he  once  has  favored.  Even 
when  the  first  offer  of  mercy  has  been  rejected,  he  vouchsafes  another, 
and  perhaps  another  still ;  for  He  is  the  God  of  patience.  While  he 
was  preaching,  very  contemptuous  thoughts  arose  in  the  people's 
hearts.  None  could  deny  that  he  had  done  mighty  works,  and  that  he 
spoke  with  extraordinary  wisdom ;  but  yet,  because  the  people  re- 
membered him  as  the  carpenter,  and  because  they  knew  his  relations 
to  be  poor  persons,  with  whom  they  were  familiar,  they  would  not 
listen  to  his  words.  What  an  instance  their  conduct  affords  of  the 
greatness  of  human  folly  ! 

As  it  was  then,  even  so  it  is  now ;  people  are  apt  to  consider,  not  so 
much  what  is  spoken,  as  by  whom  it  is  said.  The  servants  of  God 
are  still  despised  when  they  are  poor  and  unlearned,  and  their  message 
is  often  rejected  on  these  accounts ;  but  those  who  despise  them  sin 
against  their  own  souls.  How  foolish  we  should  consider  that  person, 
who,  though  dying  of  thirst,  refused  a  draught  of  water,  because  it  was 
contained  in  a  common  earthen  cup  !  No  thirsty  person  ever  acted  in 
so  absurd  a  manner ;  but  many  ignorant  souls  have  displayed  still 
greater  folly.  When  faithfully  warned  by  a  true  believer,  they  have 
taken  no  heed  to  his  words,  because  he  did  not  possess  the  learning, 
or  honors  of  this  world.  They  have  said,  "  How  should  this  man  be 
able  to  teach  me  ?"  Yet  perhaps  that  man  had  been  taught  of  God. 
Such  persons  would  surely  have  despised  their  Saviour  when  he  was 
upon  earth. 

Great  was  the  loss  that  the  men  of  Nazareth  brought  upon  them- 
selves by  their  conduct.  They  would  not  even  come  to  Christ  to  be 
healed ;  that  was  the  reason  that  Jesus  could  do  no  mighty  work  there. 


198  CHRIST'S  COMPASSION  FOR  THE  MULTITUDE.       f  APRIL  24 

He  marvelled  at  their  unbelief;  as  he  had  once  marvelled  at  the  faith 
of  the  centurion. 

The  Nazarenes  abused  singula?^  privileges.  They  had  beheld  for 
a  long  period  the  spotless  exannple  of  the  Son  of  God.  They  had 
witnessed  the  lovely  qualities  that  adorned  his  childhood,  and  which 
grew  brighter  and  brighter  during  the  years  of  his  youth  and  early 
manhood.  Could  they  refrain  from  loving  a  being  of  such  perfect  ex- 
cellence, and  whose  excellence  they  knew  so  well  ?  Yes.  His  faith- 
fulness in  reproving  sin  caused  them  to  hate  him.  Hatred  produced 
contempt,  and  contempt  confirmed  them  in  unbelief. 

We  never  can  expect  to  meet  with  a  human  creature  faultless  like 
the  Lord  Jesus  ;  but  all  Christians  in  a  degree  resemble  their  Master ; 
and  some  resemble  him  more  than  others.  It  may  have  been  our 
privilege  to  know  some  eminent  saints.  They  may  now  be  in  their 
graves  ;  but  the  very  remembrance  of  them  is  blessed.  We  shall  meet 
them  again  at  the  judgment-seat  of  Christ.  If  we  rejected  their  couii' 
sel  while  living,  let  us  attend  to  them  now  they  are  departed,  that  we 
may  not  incur  the  guilt  and  misery  of  the  men  of  Nazareth. 

Evening  Scripture  portion.    Jer.  XI.     The  persecutions  of  Jeremiah. 


Matt.  IX.  35  to  end. — His  compassion  for  the  multitude. 

The  Lord  Jesus  was  permitted  to  leach  in  the  synagogues,  but  ho 
did  not  confine  himself  to  them ;  nor  did  He  preach  only  on  the  Sab- 
bath.  He  taught  in  all  places  and  at  all  times.  There  have  been  faith- 
ful men,  who  have  closely  copied  his  example,  and  have  proclaimed 
their  Master's  name  with  an  untiring  zeal.  They  have  been  much  de- 
spised, but  they  have  turned  many  sinners  unto  the  Lord  ;  for  the 
preaching  of  the  gospel  is  the  most  effectual  means  of  converting 
souls. 

Great  multitudes  followed  Jesus  from  place  to  place.  When  he  be- 
held them  he  was  moved  with  compassion.  What  constant  proofs  we 
find  of  the  tenderness  of  his  heart !  He  could  not  see  the  multitude 
fainting  from  hunger  and  weariness  without  feeling  for  their  bodies ; 
neither  could  he  consider  their  destitute  spiritual  condition  without  feel- 
ing still  deeper  compassion  for  their  souls.  They  seemed  to  him  like 
sheep  without  a  shepherd.  There  were  indeed  appointed  teachers  in 
every  city  and  village  ;  but  these  teachers  were  unfaithful,  and  did  not 
feed  the  sheep  with  the  knowledge  of  God,  but  misled  their  minds  by 
false  explanations  of  the  Scriptures.  Such  teachers  Jesus  would  not 
acknowledge  to  be  true  shepherds  ;  for  they  only  poisoned  the  flock. 

He  then  made  another  comparison.  He  likened  the  people  to  a 
field  of  corn  ready  to  be  reaped,  and  he  declared  there  were  few  reap 


APRIL  25.]        CHRIST  SENDS  OUT  IIIS  TWELVE  APOSTLES.  199 

ers  prepared  to  reap  it.  There  were  many  persons  ready  to  come  into 
the  kingdom  of  God,  and  but  few  able  to  lead  them  into  it ;  there- 
fore he  desired  his  disciples  to  entreat  the  Lord  of  the  harvest  to  send 
forth  laborers  into  the  field.  The  world  is  still  in  the  same  case  : 
there  are  but  few  laborers  compared  with  the  number  ^^  persons  willing 
to  be  taught.  In  some  countries,  the  people  have  case  away  their  idols, 
and  are  longing  and  praying  for  teachers. 

When  Christ  ascended  on  high,  he  gave  gifts  unto  men.  And  what 
were  those  gifts  ?  Apostles,  teachers,  pastors.  It  is  not  only  blind 
idolaters  who  need  their  instructions.  Israel  of  old  needed  teachers 
to  stir  up  their  hearts  to  love  God.  All  of  us  require  the  exhortations 
of  faithful  ministers,  lest  we  be  hardened  by  the  deceitfulness  of  sin. 
Those  who  try  to  live  without  the  blessing  of  a  good  minister,  (when 
they  can  obtain  one,)  suffer  greatly  from  the  attempt;  their  souls  grow 
cold,  their  steps  turn  aside,  and,  even  in  old  age,  they  often  slide  into 
error. 

What  gifts  to  perishing  sinners  can  be  so  great  as  the  gift  of  faithful 
pastors  ?  To  patients  in  a  hospital,  no  boon  could  be  so  great  as  able 
physicians.  Do  we  ever  pray  to  God  that  he  will  raise  up  faithful 
ministers  to  feed  his  church  ?  If  we  felt  the  compassion  that  Jesus 
felt  for  immortal  souls,  we  should  pray  earnestly  and  constantly  that 
ministers  might  be  sent  to  show  them  the  way  of  salvation.  It  is  God 
alone  who  can  send  forth  faithful  laborers  ;  He  alone  can  make  men 
able  to  teach  others. 

Evening  Scripture  portion.     Zee.  XIII.     Fountain  for  sin. 


Matt.  X.  1-7. — He  sends  out  his  twelve  apostles. 

The  Lord  Jesus  had  exhorted  his  disciples  to  pray  that  God  would 
send  laborers  into  his  harvest.  He  had  scarcely  given  the  command 
before  he  answered  the  prayer  by  appointing  these  twelve  disciples  to 
preach  the  word.  He  sent  them  forth  by  two  and  two,  that  they  might 
have  a  counsellor,  a  companion,  and  a  friend  upon  the  journey.  It  is 
well  not  to  enter  upon  difiicult  undertakings  alone.  We  are  creatures 
that  need  sympathy.  Fellow-laborers  in  Christ's  vineyard  have  often 
found  great  comfort  in  each  other,  and  become  mutually  endeared. 
None  but  Christians  know  the  love  that  binds  those  together  who  work, 
with  a  single  heart,  in  the  same  spot  for  the  same  Master. 

It  must  have  been  a  time  of  great  anxiety  to  the  twelve  when  they 
were  called  to  leave  their  gracious  Master's  side,  and  enter  without 
him  upon  the  labors  of  the  ministry.  Hitherto  they  had  been  shel- 
tered beneath  his  wing ;  but  now  they  w^ere  to  encounter  the  enemy 
alone  ;  yet  not  aloney  for  though  invisible,  they  would  still  be  watched 


200  CHRIST  SENDS  OUT  HIS  TWELVE  APOSTLES.  [aprIL  25 

over  by  their  ever-present  Lord.  Jesus  endowed  them  with  a  measure 
of  the  same  powers  that  he  possessed  himself;  for  having  a  new  mes- 
sage to  deliver,  it  was  necessary  that  they  should  confirm  it  by  wonderful 
works  Yet  sometimes  they  could  not  exercise  these  powers  from  want 
of  faith.  We  do  not  know  whether  they  ever  raised  the  dead  till  after 
Jesus  was  ascended  on  high. 

Before  they  set  out,  their  Master  gave  them  some  counsels.  How 
deeply  these  counsels  ought  to  interest  us  !  they  are  full  of  the  wisdom 
of  God,  and  show  us  his  mind  and  will. 

Jesus  first  told  the  disciples  to  whom  to  go — to  the  Jews  only,  not  to 
the  Gentiles,  or  to  the  Samaritans,  (who  were  a  mixed  people,  descend- 
ed from  Jews  and  Gentiles,)  but  to  the  Jews.  What  was  his  reason 
for  this  command  ?  Did  He  not  afterwards  desire  his  apostles  to 
preach  the  gospel  to  eveiy  creature  ?  It  appears  that  he  chose  to  give 
the^r^if  call  to  the  Jews  ;  because  they  were  beloved  for  the  fathers' 
sakes.  Abraham,  Isaac,  and  Jacob,  had  been  the  sheep  of  his  fold. 
Their  sinful  children  had  wandered  from  that  fold  ;  therefore  the  Sa- 
viour viewed  them  as  lost  sheep.  Our  God  is  very  slow  to  give  up 
those  whom  he  has  once  favored.  It  is  not  till  after  repeated  provoca- 
tions, and  the  most  obstinate  negligence,  that  he  forsakes  them.  Has 
he  granted  us,  as  He  once  did  the  Jews,  many  spiritual  privileges  ? 
Then  he  will  not  lightly  leave  us.  He  will  dig  about  the  fig-tree  be- 
fore he  cuts  it  down  ;  he  will  trim  the  lamp  again  and  again  before  he 
puts  it  out  in  obscure  darkness.  But  O  !  terrible  will  be  his  wrath 
when  once  it  is  aroused  ;  for  he  will  then  execute  strict  justice  upon 
those  who  have  rejected  abundant  mercy. 

Jesus  directed  his  disciples,  not  only  to  whom  to  preach,  but  also  what 
to  preach.  They  were  to  say,  as  he  had  said,  and  as  John  the  Baptist 
had  said,  "  The  kingdom  of  heaven  is  at  hand."  These  words  con- 
tained a  solemn  warning ;  they  signified  that  the  opportunity  of  enter- 
ing the  kingdom  was  afforded,  and  might  soon  be  over.  A  door  was 
opened,  the  promise  of  pardon  and  of  grace  was  offered,  and  all  might 
enter  in  by  this  door  to  escape  the  judgment  due  to  their  sins  ;  but  it 
would  at  length  be  closed,  and  then,  wo  to  those  who  had  lost  the  pre- 
cious opportunity.  It  is  still  true,  that  the  kingdom  of  heaven  is  at 
hand ;  an  opportunity  of  obtaining  life  is  afforded  to  us  :  "  Now  is  the  ac- 
cepted time  ;  now  is  the  day  of  salvation."  Ministers  proclaim  with 
uplifted  voice,  and  sometimes  with  tears  which  they  cannot  restrain, 
the  unbounded  mercy  of  our  God.  They  entreat  us  to  accept  his 
offers  of  pardon  through  the  blood  of  Christ.  Some  listen  to  their  en- 
treaties, fall  down  before  the  Son  of  God,  and  call  upon  him  to  save 
them.  Have  we  thus  humbled  ourselves,  and  pleaded  for  mercy  ? 
Here  is  a  gracious  promise  for  our  encouragement.  God  has  said, 
"  To  this  man  will  I  look,  even  to  him  that  is  poor  and  of  a  contrite 
spirit,  and  trembleth  at  my  word."     (Is.  Ixvi.  2.) 

Evening  Scripture  portion.    Acts  XXVIII.     The  gospel  rejectei  by  the  Jews. 


APRIL  26.]      JESUS  DIRECTS  THEM  WITH  WHOM  TO  ABIDE.  201 


Matt.  X.  7-15. — He  directs  them  with  whom  to  abide  during  their 

journey. 

Before  the  twelve  disciples  set  out  on  their  journey,  their  Master 
gave  them  many  directions  respecting  their  conduct.  He  desired 
them  to  make  no  provision  for  their  wants,  to  take  no  money  in  their 
purses  or  girdles,  no  food  in  their  scrips  or  bags,  and  no  new  clothes 
to  supply  the  place  of  the  old  when  worn  out.  How  then  were  they 
to  be  supported  during  their  travels  ?  Jesus  appointed  that  the  people 
to  whom  they  preached  shcvM  supply  their  wants  ;  for  "  The  work- 
man," he  said,  "  is  worthy  of  his  meat."  Pious  persons  would  con- 
sider it  a  privilege  to  supply  the  wants  of  their  teachers.  The 
apostles,  by  accepting  their  gifts,  would  imitate  the  humility  of  their 
Master,  who,  though  he  could  have  turned  stones  into  bread,  and  did 
turn  water  into  wine,  chose  rather  to  accept  the  gifts  of  his  pious  fol- 
lowers. How  many  of  God's  most  devoted  servants  in  all  ages  have 
been  placed  in  circumstances  of  dependence  !  But  God  has  never 
forgotten  his  children  when  reduced  to  deep  poverty.  He  has  always 
put  it  into  the  hearts  of  some  charitable  persons  to  help  them 
in  their  need,  or  by  some  other  means  He  has  supplied  their  ne- 
cessities. 

It  is  recorded  of  an  excellent  minister,  who  lived  nearly  two 
hundred  years  ago,  that  once  when  obliged  by  persecution  to  leave  his 
family,  he  set  out  without  any  money  in  his  pocket,  and  not  knowing 
where  to  go.  He  suffered  his  horse  to  take  its  own  course,  and 
towards  evening  he  found  himself  at  the  door  of  a  small  farm-house. 
He  requested  the  mistress  to  allow  him  to  take  shelter  beneath  her 
roof,  but  frankly  told  her  he  had  no  money  with  which  to  reward  her 
hospitality.  Both  she  and  her  husband  kindly  entertained  him.  In 
the  course  of  conversation  they  inquired  after  a  minister,  named 
Oliver  Heywood,  whom,  they  had  heard,  was  persecuted  with  great 
bitterness.  After  some  time,  the  traveller  acknowledged  that  he  was 
the  very  person  they  spoke  of.  Great  was  the  joy  of  his  pious  hosts. 
They  called  their  neighbors  in,  requested  their  honored  guest  to  speak 
to  them  from  the  word  of  God,  and  afterwards  made  a  small  collection 
to  help  him  on  his  way. 

In  this  manner  God  has  often  unexpectedly  relieved  his  suffering 
servants.  No  doubt  the  apostles,  during  the  course  of  their  journey, 
experienced  the  same  providential  care. 

But  though  the  Lord  promised  to  provide  for  their  wants,  he  warned 
them  against  indulging  a  covetous  disposition :  "  Freely  ye  have  re 
ceived,  freely  give."  He  forbade  their  making  a  gain  of  their  power 
to  heal.  They  might  easily  have  amassed  large  fortunes  by  their 
cures  ;  but  riches  so  acquired  by  ministers  of  his  word  would  have 
been  a  curse. 

Jesus  directs  his  apostles  to  ivhom  to  go  in  each  city — "  To  the 

26 


202  CHRIST  PREPARES  THEM  FOR  PERSECUTION.        [apRIL  27, 

most  worthy."  They  were  to  make  inquiries  respecting  the  character 
of  the  inhabitants  of  each  place  they  visited.  Probably  the  neigh- 
bors would  speak  most  highly  of  the  most  upright  and  benevolent  in- 
habitants of  the  village.  In  general,  it  would  be  found  that  the 
person  who  bore  the  best  character  was  also  the  most  godly.  What 
a  blessing  he  would  enjoy  who  would  obtain  the  company  of  the 
apostles,  and  have  the  opportunity  of  hearing  their  instructions  !  It  is 
considered  an  honcr  to  entertain  princes  ;  but  it  is  a  far  higher  honor 
to  receive  the  servants  of  God.  When  they  have  departed,  the 
remembrance  of  their  words,  and  of  their  spirit,  leaves  a  holy  fra- 
grance on  the  mind.  But  sometimes  the  apostles  would  enter  the 
door  of  an  unworthy  host,  perhaps  of  some  hypocritical  Pharisee, 
who  had  succeeded  in  establishing  a  good  reputation  among  men. 
Still  they  were  to  pronounce  the  blessing  of  peace  upon  the  house. 
But  that  blessing  would  not  descend  upon  an  unworthy  head.  No; 
it  would  return  into  the  bosom  of  those  who  uttered  it.  Thus  we 
perceive,  that  if  we  are  deceived  in  the  characters  of  others,  and 
bless  those  whom  God  has  determined  not  to  bless,  yet  still  the  blessing 
shall  not  be  lost. 

The  Lord  prepared  his  apostles  to  find  some  who  would  refuse  to 
hear  their  message.  It  would  be  their  duty  solemnly  to  warn  these 
despisers  of  the  awful  guilt  they  incurred.  The  sin  of  rejecting  the 
gospel  is  far  greater  than  any  sin  that  the  heathens  can  commit.  Men 
may  think  that  the  idolater  who  leaves  his  aged  parents  to  starve,  or 
who  cruelly  slaughters  the  innocent  children  of  his  enemies,  is  the 
most  wicked  of  the  human  race.  But  the  Bible  declares  that  the 
man  who  refuses  to  accept  the  merciful  offers  of  the  Son  of  God,  is 
far  worse  than  any  of  the  heathen,  and  that  he  shall  suffer  the  hottest 
wrath  of  his  insulted  Redeemer.  Shall  God  speak,  and  man  refuse 
to  listen  ?  Shall  God  stretch  out  his  hands  in  merciful  entreaty,  and 
shall  man  turn  away  and  despise  the  gracious  invitation  ?  How  awful 
is  the  threatening  denounced  against  such  scorners.  "  I  will  also 
laugh  at  your  calamity ;  I  will  mock  when  your  fear  cometh." 
(Prov.  i.  26.) 

Evening  Scripture  portion.     Prov.  I.     The  doom  of  those  who  reject  God's  mercy. 


Matt.  X.  16-26. — He  prepares  them  for  persecution. 

Our  Saviour  fully  prepared  his  disciples  for  the  treatment  they 
would  receive  from  the  world.  He  compared  ungodly  men  to  wolves, 
and  his  apostles  to  sheep.     He  described  the  manner  in  which  these 


APRIL  27.]        CHRIST  PREPARES  THEM  FO..   l\:.:   iX    HON,  203 

wolves  would  treat  his  sheep — in  thought,  word,  and  deed.  The 
thoughts  of  ungodly  men  towards  the  apostles  would  be  thoughts  of 
hatred.     Jesus  said,  "  Ye  shall  be  hated  of  all  men."    (verse  22.) 

The  world  has  ever  hated  the  children  of  God.  There  is  nothing 
more  painful  to  our  feelings  than  the  ill-will  of  our  fellow-creatures. 
No  abundance  of  possessions  can  make  amends  for  hatred  ;  while 
love  can  console  in  the  midst  of  trials.  Jesus  therefore  warned  his 
disciples  against  being  turned  back  from  him  by  the  hatred  of 
the  world,  saying,  ''  He  that  endures  to  the  end  (in  spite  of  these 
trials)  shall  be  saved." 

The  haired  men  felt  in  their  hearts  would  lead  them  to  utter  hateful 
words  against  the  disciples  of  Jesus.  They  had  called  the  Lord 
Jesus  himself  Beelzebub.  Ought  his  disciples  to  expect  better  treat- 
ment ?  Was  it  not  enough  if  the  servant  was  not  worse  treated 
than  his  Lord  ? 

Christi?vns  have  always  been  slandered  ;  they  have  been  accused  of 
hypocrisy,  as  well  as  of  secret  crimes.  Jesus  comforts  his  disciples 
under  their  accusations  by  this  assurance  in  verse  26  :  "  There  is 
nothing  covered  that  shall  not  be  revealed  ;  nor  hid,  that  shall  not  be 
known."  Would  it  not  comfort  those  who  are  falsely  accused, 
to  know  that  the  day  is  coming  when  the  truth  would  be  made 
known  ?  Such  comfort  all  Christians  possess,  when  slandered  by  their 
enemies. 

Men  would  not  only  speak  words  against  the  disciples,  but  would 
commit  cruel  actions  against  them.  They  would  imprison  them  and 
scourge  them,  and  even  cause  them  to  be  put  to  death.  Yea,  parents 
would  turn  against  their  own  children,  and  persecute  them  in  the  most 
unnatural  manner. 

All  these  trials  did  not  come  upon  the  disciples  during  their 
first  journey ;  but  as  Jesus  knew  they  would  come  upon  them  after 
his  ascension,  he  directed  them  how  to  behave  under  these  trials. 
They  were  to  do  every  thing  to  avoid  persecution,  except  concealing 
the  truth.  In  their  characters  they  were  to  resemble  serpents  and 
doves  ;  serpents  in  caution  and  prudence,  doves  in  gentleness  and  in- 
offensiveness :  they  were  not  to  be  malicious  as  serpents,  or  silly  as 
doves,  but  wise  as  serpents,  and  harmless  as  doves.  Yet  notwith- 
standing all  their  endeavors,  they  would  be  persecuted  for  preaching 
the  gospel. 

One  great  advantage  would  arise  from  their  being  brought  before 
kings  and  judges ;  they  would  have  an  opportunity  of  declaring  the 
truth  to  those  high  personages  ;  as  Paul  did  to  Felix,  who  trembled  on 
his  judgment-seat.  Jesus  bade  his  disciples  take  no  thought  what 
they  should  speak  when  examined  by  their  judges.  Though  they 
could  not  foresee  what  perplexing  questions  would  be  put  to  them, 
they  were  not  to  be  disquieted  with  the  fear  lest  they  should  not  be  able 
to  answer  well ;  for  God  would  assist  them  with  his  Spirit. 

Peter  and  John  were  the  first  among  the  apostles  who  were  brought 


204  JESUS  ENCOURAGES  THEM  TO  BE  FAITHFUL.        [ APRIL  28. 

before  rulers  for  their  Master's  sake.  It  is  written,  that  when  Petei 
was  called  upon  to  defend  his  conduct  in  healing  the  lame  man,  he 
"  was  filled  with  the  Holy  Ghost."  He  spoke  with  such  power,  that 
his  judges  could  make  no  reply.  "  When  they  saw  the  boldness  of 
Peter  and  John,  and  perceived  they  were  unlearned  and  ignorant* 
men,  they  marvelled."     (Acts  iv.  13.) 

In  later  days  many  poor  uneducated  men  have  been  questioned  by 
learned  judges,  and  have  been  able  to  give  answers  which  have  quite 
confounded  their  enemies.  In  Foxe's  Book  of  Martyrs,  there  are  ac- 
counts of  many  such  men  who  suffered  death  in  this  country,  because 
they  would  not  worship  the  Virgin  Mary  and  the  saints,  or  profess  to 
believe  Roman  Catholic  errors.  And  it  has  been  remarked,  that  some 
of  the  least  learned  of  the  martyrs  spoke  with  the  greatest  power ; 
because  they  relied  most  simply  upon  the  help  of  God,  and  appealed 
only  to  his  Word. 

Though  we  may  never  be  called  upon  to  stand  before  an  earthly 
judgment-seat,  yet  we  must  be  willing  to  confess  our  faith  whenever 
an  opportunity  occurs.  It  is  written  in  the  first  Epistle  of  Peter, 
"  Be  ready  always  to  give  an  answer  to  every  man  that  asketh  you  a 
reason  of  the  hope  that  is  in  you,  with  meekness  and  fear."  We  may 
trust  in  God  to  teach  us  on  such  occasions  how  to  reply.  Let  us  lift 
up  our  hearts  to  Him  before  we  speak,  and  our  answer  may  be  made 
the  means  of  converting  the  unbelieving  inquirer. 

Evening  Scripture  portion.    Acts  XXIV.    Paul  before  Felix. 


Matt.  X.  27-39. — Jesus  encourages  them  to  he  faithful. 

The  Lord  Jesus  had  declared  that  his  disciples  would  be  exposed 
to  great  sufferings  through  preaching  the  gospel — that  they  would  be 
scourged,  imprisoned,  and  even  put  to  death.  Would  not  this  pros- 
pect be  a  great  temptation  to  conceal  the  truth  ?  Yes,  it  would ; 
therefore  Jesus  taught  them  by  commands,  warnings,  and  promises, 
to  preach  the  gospel  openly. 

First,  he  gave  them  a  command.  He  said,  "  What  I  tell  you  in 
darkness,  that  speak  ye  in  light ;  what  ye  hear  in  the  ear,  that  preach 
ye  in  the  housetops."  He  had  told  his  disciples  many  doctrines 
'privately,  that  they  were  to  preach  publicly.  How  anxious  Paul 
afterwards  was  that  he  might  open  his  mouth  boldly,  and  speak  the 

(*  Private,  not  official  persons.) 


APRIL  28.]      JESUS  ENCOURAGES  THEM  TO  BE  FAITHFUL.  203 

gospel  as  he  ought  to  speak  it,  conceahng  no  part  of  the  truth,  how- 
ever men  might  dislike  to  hear  it ! 

Jesus  not  only  gave  a  command,  he  added  warnings^  reminding  his 
disciples  that  God  was  able  to  kill  both  their  bodies  and  souls  in  hell ; 
declaring  that  he  would  deny  them  before  his  Father,  if  they  denied 
him  before  men ;  and  asserting  that  "  he  that  iindeth  his  life  shall 
lose  it ;"  that  is,  that  he  that  saves  his  life  by  forsaking  Christ,  shall 
perish.  But  perhaps  some  may  ask,  "Did  not  Peter  deny  Christ? 
Will  Christ  deny  him  before  his  Father  ?"  Assuredly  not ;  for  Peter 
repented  of  his  sin,  and  obtained  mercy,  and  no  sin  repented  of  and 
forgiven,  shall  be  punished  at  the  last  day. 

Christ  also  gave  promises  to  his  disciples  to  encourage  them  to 
preach  his  gospel.  He  told  them  that  their  hairs  were  all  numbered, 
and  that  they  themselves  were  of  more  value  in  God's  sight  than 
many  sparrows.  He  did  not  promise  that  his  disciples  should  be  pre- 
served from  sufferings  or  from  death  by  their  heavenly  Father ;  but 
he  assured  them  that  their  trials  were  all  appointed  by  a  loving  parent* 
The  ungodly  will  sometimes  say  in  trouble,  *'  It  is  all  for  the  best ;'' 
but  it  is  not  all  for  the  best  with  those  who  do  not  desire  to  please 
God  ;  suiTerings  only  add  to  the  guilt  of  those  who  do  not  repent  of 
their  sins.  The  children  of  God  alone  may  feel  assured  that  all  that 
befalls  them  is  for  the  best ;  sickness  and  health,  riches  and  poverty, 
life  and  death,  are  all  made  to  promote  their  everlasting  welfare. 
"We  know,"  says  the  apostle 'Paul,  "that  all  things  work  together 
for  good  to  them  that  love  God."     (Romans  viii.  28.) 

Jesus  prepared  his  disciples  for  occasioning  a  great  deal  of  con- 
fusion by  the  preaching  of  the  gospel.  He  said,  "  Think  not  that  I 
am  come  to  send  peace  on  earth."  It  was  natural  that  the  disciples 
should  suppose  that  he  came  to  send  peace.  Isaiah  had  called  him 
the  Prince  of  Peace.  At  his  birth  angels  had  sung,  "  Glory  to  God 
in  the  highest,  on  earth  peace."  He  did,  indeed,  come  to  bring  peace 
in  the  end,  but  persecution  and  confusion  first.  It  would  be  wicked 
men  who  would  create  this  confusion  by  their  hatred  of  the  Saviour. 
How  many  families  have  been  divided  by  the  gospel !  one  member 
has  become  religious,  has  turned  to  God  in  earnest,  and  the  rest  have 
turned  against  him.  But  should  these  trials  prevent  any  from  com- 
ing to  Christ  ?  O  no  ;  we  ought  to  love  the  Saviour  better  than  our 
dearest  relations — better  than  father  or  mother,  son  or  daughter.  Nor 
must  we  in  any  thing  disobey  him,  in  order  to  please  a  dear  friend,  or 
connection.  There  are  many  children  who  are  unkindly  treated  by 
their  parents  on  account  of  their  religion,  and  there  are  many  parents 
who  are  despised  by  their  children  for  the  same  reason.  It  is  a  great 
temptation  to  an  affectionate  parent  to  indulge  children  by  allowing 
them  to  taste  pleasures  which  are  forbidden  in  the  holy  Scriptures 
But  to  do  this  is  to  be  unfaithful  to  God.  We  should  always  re- 
member that  Jesus  is  nearer  to  us  than  parent  or  child  can  be.  He 
is  our  God.     The  Lord  said  to  Abraham  in  ancient  days,  "  I  will  be 


206  CHRIST  PRONOUNCES  BLESSINGS.  [Ai»RIL  29. 

a  God  unto  thee."  This  is  more  than  if  He  had  said,  '  I  will  be 
a  Father  unto  thee."  David  said  unto  the  Lord,  "Thou  art  my 
God!"  (Ps.  cxl.  6.)  When  any  who  are  near  and  dear  to  us  would 
entice  us  to  forsake  Him,  let  us  remember  that  He  is  our  God, 

Evening  Scripture  portion.    Deut.  XIII.    Fidelity  to  God. 


Matt.  X.  40  to  end ;  XL  1 . — He  pronounces  blessings  on  those  who 
show  kindness  to  his  disciples. 

The  Lord  Jesus  had  forbidden  his  apostles  to  take  any  thing  with 
them  in  their  journey,  either  scrip,  (that  is,  bag  of  provisions,)  or 
money  in  their  purses  ;  and  He  had  desired  them  to  go  to  the  house 
of  the  most  worthy  person  in  each  town,  though  that  person  might 
also  be  the  poorest.  It  must  have  been  a  great  comfort  to  the  apostles 
to  know  that  a  rich  blessing  would  rest  upon  those  who  received  them 
into  their  houses,  and  that  their  kindness  would  be  repaid  at  the  res- 
urrection of  the  just. 

St.  Paul  felt  this  comfort  when  the  Philippians  sent  gifts  to  him  in 
prison.  He  could  not  repay  them,  but  he  said,  "  My  God  will  supply 
all  your  need  according  to  his  riches  in  glory  in  Christ  Jesus." 
(Phil.  iv.  19.) 

But  is  it  not  possible  that  a  wicked  man  might  receive  a  servant  of 
Christ  and  treat  him  kindly  ?  Yes,  doubtless  it  is  possible.  Would 
he  receive  a  heavenly  reward  ?  We  must  consider  the  motive  of  ev- 
ery action,  before  we  can  pronounce  it  to  be  good  or  bad.  It  is  only 
those  who  receive  a  prophet  in  the  name  of  a  prophet,  (that  is,  because 
he  is  a  prophet,)  who  shall  receive  a  prophet's  reward.  He  who  re- 
ceives a  prophet  because  he  is  an  admired  preacher,  or  an  amiable  man, 
or  an  old  acquaintance,  he  will  not  receive  a  prophet's  reward  for  his 
hospitality.  The  motive  in  receiving  him  must  be,  because  he  is  a 
servant  of  Christ.  If  that  is  the  motive,  all  faithful  prophets  will  be 
treated  with  kindness,  and  not  only  some  favorite  prophet.  The  bless- 
ing, we  perceive,  is  pronounced  not  only  on  those  who  xece,\Ye  prophets, 
but  also  on  those  who  receive  righteous  men  who  are  not  prophets  ; 
and  also  on  those  who  are  kind  to  Christ's  little  ones,  or  to  the  weakest 
believers. 

In  these  days  it  is  often  difficult  to  discover  whether  any  kindness 
we  show  to  God's  people  proceeds  from  the  right  motive.  It  is  now 
so  easy  a  duty,  that  many  practise  it,  who  would  not  incur  any  danger, 
or  make  any  sacrifice  for  the  sake  of  Christ  and  his  people.  In  for- 
mer days  the  case  was  different.  Then  it  was  often  dangerous  to  show 
kindness  to  true  Christians.  Those  who  visited  them  in  prison,  or 
who  harbored  them  in  their  houses,  drew  upon  themselves  persecution. 


APRIL  30.]  THE  DEATH  OF  JOHN  THE  BAPTIST.  207 

Even  in  this  country,  at  the  time  people  were  beginning  to  turn  from 
popery,  both  men  and  women  were  often  put  to  the  rack  to  induce 
them  to  confess  the  names  of  those  who  had  been  kind  to  them.  If  a 
person  were  known  to  have  sent  money  to  a  poor  prisoner,  or  if  he 
were  seen  giving  him  a  loaf  through  the  prison  bars,  the  enemies  of 
the  truth  would  send  to  apprehend  him.  It  was  not  an  easy  duty  in 
those  days  to  befriend  the  people  of  God.  Few,  if  any,  would  do  it 
who  did  not  love  Christ  sincerely. 

But  even  in  these  happier  days,  some  of  the  saints  are  held  in  gen- 
eral contempt.  If  we  countenance  and  encourage  all  those  who  serve 
our  Master,  we  also  shall  be  despised.  But  if  we  would  be  faithful  to 
Christ,  we  must  not  consider  to  what  sect  or  party  men  belong,  but 
only,  "  Do  they  serve  our  Lord  ?"  and  if  they  do,  we  ought  to  receive 
them,  and  help  them  ;  we  ought  to  defend  their  characters  when  as- 
persed, to  bear  with  their  infirmities,  and  to  forgive  their  offences. 
This  will  be  a  sign  that  we  should  not  have  despised  the  Lord  Jesus, 
if  we  had  lived  when  he  was  upon  earth.  The  feelings  of  the  true 
believer  are  well  expressed  by  a  Christian  poet,  in  the  following  lines  : 

Thy  people  by  the  world  abhorr'd, 

I  for  my  people  take, 
And  serve  the  servants  of  my  Lord, 

For  their  dear  Master's  sake. 

Evening  Scripture  portion.     1  Kings  XVIII.  1-20.     Ohadiah. 


Mark  VI.  12-29. —  The  death  of  John  the  Baptist. 

Very  little  is  related  concerning  the  events  that  happened  while  the 
apostles  were  absent  from  their  Lord.  This  however  we  know  ; — Je- 
sus continued  to  preach,  and  to  perform  miracles.  His  fame  was  so 
great  that  it  reached  the  ears  of  Herod,  the  governor.  It  may  appear 
surprising  that  Herod  had  not  heard  before  of  his  miracles  ;  but  the 
great  are  often  ignorant  of  the  things  passing  around  them  among  the 
poor  ;  and  sometimes  they  do  not  even  know  the  names  of  the  most 
eminent  of  God's  servants. 

When  Herod  heard  of  the  miracles  of  the  Lord,  he  supposed  that 
John  the  Baptist  was  risen  from  the  dead  ;  and  though  John  in  his  life- 
time  had  performed  no  miracles,  he  imagined  that  if  risen  from  the 
dead,  he  could  do  mighty  works.  Amid  all  his  splendor  and  his  power 
the  wicked  monarch  could  not  forget  his  faithful  reprover.  He  had 
silenced  the  prophet  long  ago  by  committing  him  to  prison  ;  but  he 
could  not  silence  his  own  conscience,  which  upbraided  him  with  the 
murder  of  the  holy  man.  If  before  sin  was  perpetrated,  it  could  be 
known  what  would  be  the  state  of  mind  afterwards,  many  would  trem' 
ble  to  do  the  deed. 


208  THE  DEATH  OF  JOHN  THE  BAPTIST.  [aPRIL  30. 

Herod  was  a  miserable  man  ;  for  he  had  a  guilty  conscience  and  an 
impenitent  heart.  His  crimes  were  so  flagrant,  and  so  presumptuous, 
that  they  haunted  him  in  his  palace.  But  they  were  not  followed  by 
repentance.  If  Herod  had  really  lamented  his  wickedness,  he  would 
have  desired  to  acknowledge  it  to  Am,  whom  he  supposed  to  be  the 
murdered  prophet.  He  would  have  found  in  him  the  only  being  who 
could  take  away  his  guilt,  and  give  peace  to  his  conscience.  But 
when  at  last  he  did  see  Jesus,  it  was  to  insult  him,  and  to  array  him, 
just  before  his  crucifixion,  with  a  gorgeous  robe,  that  ill-became  his 
wounded,  bleeding  form. 

And  by  what  steps  did  Herod  sink  into  this  depth  of  depravity  ? 
Once  he  had  heard  John  the  Baptist  gladly,  and  had  attended  to  his 
words,  and  had  reformed  many  parts  of  his  conduct.  But  he  had  in- 
dulged one  darling  sin  ;  he  had  refused  to  part  with  Herodias,  his 
brother  Philip's  wife  ;  and  had  imprisoned  the  man  who  rebuked  his 
wickedness.  This  act  hardened  his  heart,  and  prepared  him  for  great- 
er crimes.  While  the  prophet  languished  in  a  gloomy  prison,  the  un- 
feeling tyrant  revelled  in  his  palace.  The  elegant  dancing  of  Salome 
enticed  him  to  make  an  imprudent  promise.  He  intended  not  to  mur- 
der the  prophet ;  perhaps  he  intended  some  day  to  release  him  from 
prison  ;  at  all  events,  he  was  reluctant  to  shed  his  blood.  But  having 
made  an  oath,  he  feared  lest  his  guests  should  despise  him  if  he  broke 
it.  He  dreaded  their  scornful  smile  more  than  the  angry  frown  of  an 
offended  God.  But  he  soon  experienced  that  it  is  an  awful  thing  to 
provoke  the  Almighty.  We  learn  from  history,  that  Herod,  with  his 
idolized  Herodias,  was  at  length  expelled  his  kingdom,  and  that  he  died 
in  banishment  and  disgrace. 

For  a  moment  it  seemed  as  if  the  devices  of  a  malicious  woman  had 
prevailed  against  God's  faithful  servant.  But  was  not  early  death  a 
welcome  boon  to  the  holy  Baptist  ?  Was  not  the  executioner  an  ac- 
ceptable visitant  in  his  prison  ?  The  messenger  who  fetched  Joseph 
from  his  dungeon  to  the  presence  of  Pharaoh,  was  not  so  welcome  as 
the  executioner  who  removed  John  from  his  prison  to  the  presence  of 
his  God.  He  had  done  the  work  which  was  appointed  for  him  to  do ; 
he  had  announced  the  coming  Saviour  to  rebellious  men.  The  ser- 
vants of  God  have  various  posts  assigned  to  them.  Each  has  some 
commission  to  perform,  and  when  it  is  executed,  he  is  recalled  It 
may  appear  that  he  has  died  in  the  midst  of  his  work ;  but  this  cannot 
really  be  the  case.  God  will  raise  up  others  to  carry  on  his  labors  ; 
even  as  He  appointed  the  apostles  to  continue  to  preach  that  gospel, 
which  John  the  Baptist  had  begun  to  proclaim. 

The  disciples  of  the  martyred  prophet  were  permitted  to  enjoy  the 
melancholy  satisfaction  of  burying  his  headless  corpse  ;  for  Herod, 
who  would  gladly  have  spared  his  life,  did  not  withhold  his  body  from 
them.  They  must  have  viewed  the  early,  sudden,  and  cruel  death  of 
their  revered  Master,  as  a  mysterious  event.  To  lose  a  friend  by  the 
hand  of  violence  is  far  more  bitter  than  to  lose  him  through  disease  or 


MAY  l.J  CHRIST  FEEDS  FIVE  THOUSAND.  209 

accident ;  for  it  is  more  difficult  to  see  God's  hand  in  the  loss  when 
man's  cruelty  has  had  a  share  in  it.  With  bursting  hearts,  these  be- 
reaved disciples  went  and  told  Jesus  of  their  trouble,  (Matt.  vi.  12.) 

He  could  have  explained  the  dark  perplexing  event.  He  knew  that 
John  was  taken  away  from  the  evil  to  come,  and  was  spared  the  sight 
of  his  own  ignominious  death.  But  we  do  not  know  what  He  said 
to  comfort  these  mourners.  None  can  sympathize  with  the  sorrowful 
as  the  Son  of  God  can.  He  came  "  to  comfort  all  that  mourn."  His 
sympathy  is  not  only  tender ;  it  is  powerful.  He  is  not  only  touched 
with  the  feeling  of  our  infirmities,  he  can  succor  us  when  tempted. 
He  can  pour  consolation  into  the  heart.  No  wound  was  ever  really 
healed,  except  by  His  touch.  He  declares,  "  I  wound  and  I  heal." 
Though  the  death  of  John  the  Baptist  was  his  appointment,  yet  He 
alone  could  comfort  the  bereaved  disciples.  Israel  in  her  distress  ap- 
plied to  a  foreign  king.  But  did  she  obtain  relief?  God  said,  "Yet 
could  he  not  heal  you,  or  cure  you  of  your  wounds."  (Hos.  v.  13.) 
But  the  saints  can  say,  "  He  healeth  the  broken  in  heart,  and  bindeth 
up  their  wounds."     (Psalm  cxlvii.  3.) 

Evening  Scripture  portion.     Phil.  I.     PauVs  desire  to  depart. 


Mark  VI.  30-44. — Christ  feeds  Jive  thousand  with  Jive  loaves  and 

two  Jishes. 

Behold  another  instance  of  the  compassion  of  our  Lord.  See  how 
ready  he  was  to  sacrifice  his  own  ease  and  comfort  that  he  might  pro- 
mote ours. 

It  appears  that  he  longed  to  rest  awhile  with  his  disciples,  and  to 
hear  them  relate  the  things  that  had  befallen  them  during  their  travels  ; 
and  that  for  this  purpose  he  crossed  the  lake,  intending  to  land  at  some 
desert  place  ;  but  the  multitude,  who  saw  him  embark,  ran  round  the 
lake,  and  were  waiting  to  receive  him  at  the  place  where  he  landed. 
Was  he  provoked  by  this  interruption  ?  No ;  he  was  moved  with 
compassion  for  the  destitute  state  of  their  souls.  He  regarded  them 
as  sheep  without  a  shepherd,  because  their  public  teachers  were  igno- 
rant of  God.  There  is  no  outward  deprivation  which  he  pities  so  much 
as  the  want  of  a  faithful  ministry,  and  there  is  none  which  we  should 
lament  so  much.  A  famine  of  the  word  of  the  Lord,  is  far  worse  than 
a  famine  of  bread. 

When  evening  came,  the  apostles  wished  to  send  the  people  away ; 
but  the  people  were  willing  to  remain  without  food  rather  than  to 
leave  Jesus.  They  were  rewarded  for  their  anxiety  to  be  with  him 
by  obtaining  nourishment  both  for  their  bodies  and  souls. 

27 


210  CHRIST  FEEDS  FIVE  THOUSAND.  [mAY  1. 

Before  Jesus  brake  the  bread,  be  looked  up  to  heaven.  He  knew 
whence  every  good  gift  came.  Have  we  not  often  eaten  our  food 
without  thinking  of  the  Giver,  and  without  considering  his  kindness  in 
supplying  our  daily  need  ? 

Christ  did  not  distribute  the  food  himself,  but  employed  the  apos- 
tles in  that  service.  This  bread  was  an  emblem  of  his  own  flesh, 
which  he  gave  for  the  life  of  the  world.  The  apostles  were  appointed 
to  proclaim  the  crucified  Saviour  to  perishmg  sinners.  It  was  neces- 
sary that  they  should  believe  that  He  could  save  by  his  death  the  souls 
of  all  believers.  They  now  saw  with  their  own  eyes  that  He  could 
make  a  little  bread  sustain  a  vast  multitude.  They  would  remember 
this  in  future  days,  when  preaching  his  name  to  assembled  thousands. 
This  simple  truth,  that  Jesus  gave  his  flesh  for  the  life  of  the  world, 
has  fed  innumerable  souls,  and  will  feed  innumerable  more  till  the 
multitude  without  number  are  gathered  around  the  throne  ;  and  then 
the  Lamb  himself  will  feed  them  through  eternity  with  food  which  we 
know  not  of. 

After  the  simple  meal  was  ended,  Jesus  bade  the  apostles  gather 
up  the  remains.  By  doing  this,  it  was  made  evident  that  the  hunger 
of  the  multitude  had  been  fully  satisfied,  and  the  greatness  of  the  mira- 
cle was  thus  proved.  But  Jesus  gave  another  reason  for  the  com- 
mand ;  he  said,  "  Gather  up  the  fragments  that  remain,  that  nothing 
be  lost."  (John  vi.  12.)  By  this  command  He  showed  us  how  prcr 
cious  he  esteemed  even  the  least  of  the  works  of  God,  that  we  might 
not  dare  to  waste  the  food  that  our  heavenly  Father  has  provided. 
,  But  if  earthly  bread  is  too  precious  to  be  wantonly  trampled  under 
foot,  how  inestimably  precious  must  heavenly  bread  be  !  Every 
word  that  cometh  out  of  the  mouth  of  God  is  bread  for  the  soul.  Yet 
how  much  is  suff'ered  to  fall  to  the  ground  !  How  carelessly  we  some- 
times read  the  Scriptures  !  How  many  heart-stirring  sermons  have 
we  heard,  and  then  immediately  forgotten  !  It  is  not  that  our  memo- 
ries are  too  weak  to  retain  them,  (for  we  can  recollect  the  news  of  the 
town,  or  the  village,)  but  it  is  that  our  hearts  are  too  indifferent.  It 
would  be  a  blessed  custom,  after  reading  or  hearing,  to  gather  up  the 
fragments  ;  that  is,  to  recall  to  our  minds  what  we  have  heard,  and  to 
apply  them  to  our  consciences,  "  that  nothing  be  lost." 

It  appears  that  the  twelve  baskets  contained  more  bread  than  there 
was  at  first,  and  that  the  store  had  been  increased  hy  distribution.  In 
the  same  way,  by  feeding  the  hungry  we  shall  often  enrich  ourselves ; 
for  God  will  bless  our  earthly  substance,  as  He  did  in  the  case  of  the 
widow  who  fed  Elijah.  But  how  much  more  will  he  bless  those  who 
feed  souls  with  the  word  of  God  !  Those  teachers  who  in  a  humble 
spirit  search  the  Scriptures,  that  they  may  scatter  the  crumbs  among 
poor  little  ignorant  children,  find  rich  nourishment  for  their  own  souls 

Evening  Scripture  portion. 
Amos  VIII.     A  famine  of  hearing  the  words  of  the  Lord. 


MAY  2.]  CHRIST  WALKS  UPON  THE  SEA.  211 


Matt.  XIV.  22  to  end. — He  walks  upon  the  sea. 

This  history  contains  a  beautiful  instance  of  the  care  of  our  Saviour 
over  his  people.  On  another  occasion  the  disciples  were  alarmed,  be- 
cause Jesus  was  asleep  when  a  storm  arose.  How  much  more  alarm 
they  probably  felt  now  he  was  absent !  Yet  it  ought  to  have  comforted 
them  to  remember  that  he  himself  had  constrained  them  to  enter  into 
the  ship.  They  were  evidently  in  the  path  of  duty.  How  then  should 
any  evil  befall  them  !  It  is  a  great  comfort  to  us  when  we  can  feel 
sure  that  we  are  doing  the  will  of  God ;  for  whatever  trouble  may 
threaten  us,  we  can  trust  Jesus  to  bring  relief  in  the  storm.  On  the 
contrary,  when  we  are  acting  wilfully,  we  have  reason  to  be  alarmed 
at  every  difficulty  that  occurs,  and  to  be  apprehensive  that  God  will 
punish  us  for  our  waywardness. 

Yet  the  faith  of  the  disciples  was  so  weak,  that,  though  they  knew 
they  were  in  the  path  of  duty,  they  were  alarmed  by  the  storm  ;  and 
when  they  beheld  Jesus  walking  on  the  sea,  they  were  still  more  ter- 
rified, thinking  that  he  was  a  spirit.  They  knew  not  that  while  he  was 
praying  on  the  mountain,  he  had  seen  them,  "  toiling  in  rowing,"  and 
was  come  in  the  most  wonderful  manner  to  their  rescue. 

Peter,  who  possessed  a  warm,  eager  disposition,  said,  "  Lord,  if  it 
be  thou,  bid  me  come  to  thee  on  the  water." 

Why  did  Peter  make  this  request  ?  Love  suggested  it  ?  Did  he 
not  affectionately  desire  to  be  with  his  Lord  ?  Faith  enabled  him  to 
comply  with  the  command,  **  Come."  Yet  this  love,  and  this  faith, 
were  mixed  with  self-ignorance  and  self-confidence.  He  knew  not  the 
weakness  of  his  own  heart ;  he  fondly  imagined  that  he  loved  the 
Lord  more  than  his  brethren  loved  him,  and  that  his  faith  was  stronger 
than  theirs.  Upon  the  waves  he  learned  a  humiliating  lesson.  His 
mind  was  not  resting  solely  upon  Christ ;  he  partly  gloried  in  himself, 
and  soon  the  tumult  of  the  winds  and  waves  shook  his  faith,  and  he 
began  to  sink.  But  his  faith,  weak  as  it  was,  did  not  fail,  for  he  called 
on  the  Lord  to  save  him. 

If  Peter  had  taken  a  lesson  from  this  event,  he  might  have  been 
spared  the  sharp  sorrow,  as  well  as  awful  sm,  ot  denying  his  Lord. 
Had  he  learned  upon  the  waves,  to  distrust  his  own  heart,  he  had  not 
in  the  hall  experienced  its  deceitfulness.  If  we  reflect  upon  the  events 
of  Providence,  we  shall  find  that  God  often  causes  those  events  to  oc- 
cur in  miniature,  which  happen  afterwards  upon  a  larger  scale.  An 
act  of  wilfulness  in  youth  is  permitted  to  produce  evil  results  ;  but  the 
same  wilfulness  at  a  later  period  is  again  displayed,  and  is  followed  by 
worse  consequences.  The  deceit  that  David  practised  at  the  court  of 
Achish  entangled  him  in  many  difficulties  ;  but  the  Lord  extricated  him 
from  them  all.  He  was  guilty  of  a  deeper  and  fouler  deceit  in  the 
matter  of  Uriah,  and  was  entangled  in  a  net  from  which  he  was  never 
extricated  in  this  Hfe.     It  is  very  profitable  to  review  our  past  conduct, 


212  THE  MULTITUDE  SEEK  JESUS.  [maT  3 

that  we  may  learn  the  lessons  the  Lord  would  teach  us,,  and  avoid  thft 
evils  we  have  already  experienced. 

Are  we,  like  Peter,  disposed  presumptuously  to  venture  into  scenes 
of  temptation,  and  to  desire  trials  of  our  faith  ?  Does  not  past  experi- 
ence show  us  how  weak  and  foolish  we  are  ?  It  is  those  who  dread 
temptation,  who  are  supported  when  exposed  to  it  ?  It  is  those  who 
feel  their  unfitness  to  occupy  important  stations,  who  are  strengthened 
when  exalted  to  them.  Let  us  not  rashly  ask  Jesus  to  bid  us  come 
unto  him  on  the  water ;  but  ask  him  rather  to  come  unto  us  in  the 
ship.  Yet  the  Lord  does  not  forsake  his  servants,  even  when  theii 
own  temerity  and  want  of  faith  have  brought  them  into  difficulty.  No 
even  then  he  hears  them  when  they  call.  He  who  stretched  out  hi& 
hand  to  sinking  Peter,  will  extend  his  mercy  to  each  of  us  in  every 
trouble.  The  cry,  "  Save  me  or  I  perish,"  touches  the  Saviour's  heart, 
even  as  the  infant's  cry  awakens  the  mother's  tenderness.  Never  then 
let  us  be  discouraged  from  looking  to  Christ  for  help.  No  past  folly 
of  ours  can  harden  his  heart  against  us,  when  by  faith  we  come  to  him 
in  our  distress. 

Evening  Scripture  portion.    Job.  IX.     God  treads  lepon  the  waves  of  the  sea. 


John  VI.  22.-29. — The  multitude  seek  Jesus  from  interested  motives. 

It  must  be  remembered  that  when  Jesus  walked  on  the  sea  to  his 
disciples,  he  left  a  great  multitude  on  the  other  side  of  the  lake.  These 
people  had  been  fed  by  him  in  the  evening  ;  but  afterwards  many  of 
them  had  remained  near  the  mountain,  to  which  he  had  retired  to  pray. 
They  had  seen  with  pleasure  the  disciples  embark  without  their  Mas- 
ter, in  the  only  ship  then  upon  the  sea ;  and  had  felt  certain  of  finding 
him  near  them  in  the  morning.  But  what  was  their  consternation, 
when  morning  came,  at  not  being  able  to  find  him  !  They  were  at  a 
loss  to  imagine  how  he  could  have  departed. 

While  they  were  in  this  state  of  perplexity,  some  boats  arrived.  In 
these  they  joyfully  embarked,  and  crossing  the  lake,  soon  reached  the 
city  of  Capernaum.  They  sought  there  for  Jesus,  and  found  him 
teaching  in  the  synagogue,  (v.  59.)  They  expressed  their  surprise  at 
the  meeting,  saying,  "  Rabbi,  when  camest  thou  hither  ?"  Jesus,  how- 
ever, did  not  satisfy  their  curiosity,  by  answering  their  inquiry,  but 
proceeded  to  unveil  their  hearts,  and  to  expose  the  selfish,  earthly  mo- 
tives that  led  them  to  seek  him  so  earnestly.  Could  we  have  sup- 
posed that  a  meal  of  bread  and  fish  was  more  valued  by  them  than  the 
precious  words  of  the  Saviour !  Yet  this  was  the  case.  Thougt 
Jesus  was  the  Son  of  God,  and  had  the  most  valuable  gifts  to  bestow 


MAY  3.]  FROM  INTERESTED  MOTIVES.  213 

the  earthly  refreshment  he  had  afforded  was  more  prized  by  the  grovel. 
ling  multitude  than  heaven  and  all  its  blessings. 

The  Saviour  reproved  their  earthly-mindedness  by  saying,  *'  Labor 
not  for  the  meat  which  perisheth,  but  for  that  which  endureth  unto 
everlasting  life."  Did  he  mean  to  forbid  honest  labor  for  our  living? 
By  no  means.  It  is  commanded  that  if  any  will  not  work,  neither 
sHould  he  eat.  The  expression  signifies,  "  Labor  not  so  much  for  the 
meat  which  perisheth,  as  for  that  which  endureth  unto  everlasting  life. 
Labor  not  at  all  for  it  in  comparison  with  the  earnestness  with  which 
you  labor  for  heavenly  blessings."  Do  we  obey  this  direction  ?  Are 
we  indeed  much  more  eager  and  anxious  about  eternal  things  than 
about  earthly  pleasures,  or  comforts  ?  What  we  are  most  anxious 
about  will  be  uppermost  in  our  thoughts.  What  is  uppermost  in  our 
thoughts  ?  Perhaps  we  are  not  as  poor  as  these  people  were,  and  are 
not  therefore  as  anxious  as  they  were  about  one  meal.  But  if  it  be 
wrong  to  be  so  much  engrossed  about  necessary  food,  surely  it  is  much 
more  wrong  to  be  engrossed  by  unnecessary  earthly  things — such  as 
pleasures,  even  harmless  pleasures — the  favor  of  men — the  increase  of 
our  property — or  the  success  of  our  studies  !  There  is  one  thing 
needful :  the  meat  which  endureth  unto  everlasting  life. 

Yet  we,  helpless,  sinful  creatures,  never  could  obtain  this  by  our 
most  earnest  strivings,  were  it  not  intrusted  to  the  Son  of  God  to  bestow 
upon  us.  God  the  Father  hath  given  eternal  life  to  the  Son  for  us, 
and  sealed  the  Son.  A  king  places  his  own  seal  upon  his  written  com- 
mands, that  men  may  know  they  are  his ;  so  God  the  Father  sealed 
his  Son,  by  enabling  him  to  do  miracles,  and  thus  showed  men  that 
He  had  sent  him.  Our  duty  is  to  believe  upon  this  Son,  who  can  give 
us  eternal  life. 

The  people  asked,  in  a  self-righteous  spirit,  "  What  shall  we  do  that 
we  might  work  the  works  of  God  ?"  They  seemed  to  think  that  they 
could  do  something  to  entitle  themselves  to  eternal  life.  This  was 
impossible.  Guilty,  polluted  creatures  can  do  nothing  really  good. 
But  there  is  a  Saviour  to  whom  they  may  apply  for  pardon  and  grace. 
Jesus  directed  the-m  to  Himself  when  he  said,  "  This  is  the  work  of 
God,  that  ye  believe  on  him  whom  he  hath  sent."  He  calls  believing 
a  work.  Y  et  it  is  not  a  work  of  merit ;  for  it  is  the  beggar  coming 
to  the  king  for  alms  ;  it  is  the  criminal  suing  to  the  judge  for  mercy. 
This  is  the  first  work  that  each  of  us  must  perform.  There  is  one 
who  is  able  to  save  and  to  destroy  :  He  is  the  Son  of  God.  All  power 
IS  committed  unto  him.  Do  we  earnestly  apply  to  him  for  salva- 
tion ?  How  foolish  only  to  ask  Him  for  fading  flowers,  when  he 
could  bestow  a  crown  of  life  !  How  foolish  only  to  fear  the  pricking 
of  the  thorns  and  thistles,  when  the  sword  of  eternal  wrath  is  in  his 
iaaud  !  Let  us  not  insult  this  Saviour  by  seeking  his  lesser  gifts,  while 
we  neglect  to  implore  that  gift  which  he  bought  for  us  with  his  blood  ' 

JSvening  Scripture  portion.    Ps.  XIX.     The  precumsness  of  God's  word 


214  THE  MULTITUDE  ASK  BREAD.  [maY  4 

John  VI.  30-34. —  They  ask  him  to  give  them  br'ead. 

Our  Lord  frequently  took  occasion  from  circumstances  to  explain 
spiritual  truths.  Once,  when  sitting  by  a  well,  he  instructed  a  woman 
who  came  to  draw  water,  and  exhorted  her  to  seek  for  hving  water. 
Now  Jesus  was  speaking  to  persons  who  had  shown  a  great  anxiety 
for  bread,  and  he  took  the  opportunity  to  direct  their  attention  to  the 
bread  that  came  down  from  heaven. 

There  was  much  unbelief  and  ignorance  displayed  by  the  Jews  in 
this  conversation.  They  pretended  that  they  had  not  received  suffi- 
cient proof  of  his  authority,  and  said,  "  What  sign  showest  thou  then, 
that  we  may  see  and  believe  thee  ?"  He  had  already  given  them  a 
most  wonderful  sign  in  the  miracle  of  the  loaves,  jet  they  required 
more  evidence  ;  but  this  was  not  granted  to  them.  They  even  ven- 
tured to  dictate  to  the  Saviour  what  he  ought  to  do,  and  referred  in  an 
insolent  way  to  the  miracle  of  the  manna,  as  if  they  wished  Him  to 
understand  that  Moses,  in  giving  bread  from  heaven,  had  wrought  a 
greater  miracle  than  himself.  Jesus  took  no  notice  of  the  bad  spirit 
they  displayed,  but  showed  them  they  were  mistaken  when  they  said 
that  Moses  had  given  them  bread  from  heaven.  The  manna  had  not 
come  from  the  heaven  of  heavens,  where  God's  glory  is  manifested, 
but  from  the  lower  regions  of  the  skies  ;  besides,  Moses  did  not  give 
that  bread  ;  he  did  not  create  it :  nor  was  it  living  bread  ;  it  would  not 
give  life  to  the  dead,  or  even  preserve  the  life  of  the  living.  But  there 
was  a  bread  that  conld  both  give  life  to  the  dead,  and  preserve  life  for 
evermore  :  this  bread  was  the  Son  of  God. 

The  people  understood  not  what  Jesus  meant,  when  he  spoke  of  the 
"  Bread  of  God  ;"  but  ignorantly  cried,  "  Lord,  evermore  give  us  this 
bread."  How  many  have  made  prayers  as  ignorant  as  this,  and  have 
received  answers  that  they  little  expected  !  The  woman  of  Samaria 
knew  not  what  she  asked  when  she  said,  "  Give  me  of  this  water,  that 
I  thirst  not,  neither  come  hither  to  draw."  But  her  petition,  so  blindly 
offered,  was  graciously  granted,  for  she  soon  received  the  water  of  the 
Holy  Spirit  into  her  heart.  We  may  also  believe  that  those  who  ig- 
norantly asked  for  heavenly  bread,  were  satisfied  beyond  their  expec- 
tations. If  God  did  not  deal  thus  graciously  with  sinners,  who  could 
be  saved  !  For  we  are  all  found  by  Him  in  a  state  of  ignorance  and 
enmity :  our  first  prayers  resemble  the  cry  of  this  people  :  *'  Lord, 
evermore  give  us  this  bread."  Some  of  us  perhaps  can  remember  our 
feelings  just  before  we  turned  to  God.  We  felt  the  misery  of  our  state  ; 
we  longed  to  find  something  better  than  we  had  found ;  but  we  knew 
not  what  we  needed.  We  had  heard  that  there  was  help  in  God  ;  we 
cried  to  him,  but  in  such  a  manner  that  any  Being  less  gracious  than 
Himself  would  have  disregarded  us.  But  his  ways  are  not  as  our 
ways,  nor  his  thoughts  as  our  thoughts.  He  pitied  us  in  our  low^  es- 
tate, and  led  us  by  ways  that  we  knew  not,  to  a  knowledge  of  his  Son. 
Evening  Scripture  portion,     Ex.  XVI.  1-21.    Manna  given. 


MAY  5.]  CHRIST  THE  BREAD  OF  LIFE.  215 


John  VI.  35-40, — Christ  declares  himself  to  he  the  b^'ead  of  life. 

Among  the  crowd  who  surrounded  the  Lord  while  he  taught  in  the 
synagogue,  there  were  some  who  believed  not,  (v.  64.)  But  there 
were  some  who  would  come  to  him,  and  be  his  crown  forever.  This 
he  knew :  this  was  his  consolation  among  all  the  taunts  and  jeers  of 
the  multitude  while  in  the  synagogue,  and  even  afterwards  when  he 
was  on  the  Cross. 

It  was  to  those  people,  who  did,  or  would  believe  on  him,  that  Jesus 
referred  when  he  said,  "  All  that  the  Father  giveth  me  shall  come  unto 
me."  They  had  not  all  yet  come  unto  him,  but  he  knew  they  would 
come  unto  him,  for  his  Father  had  given  them  to  him.  O  what  a  gift 
it  was  !  Polluted,  guilty,  helpless  sinners  were  the  gift  the  Father 
bestowed  upon  the  Son  as  the  reward  of  all  his  sufferings.  It  was  the 
compassion  of  his  heart  that  made  the  Saviour  value  such  a  gift. 

A  family  of  poor  children  was  once  bequeathed  by  a  dying  parent  to 
a  rich  man.  The  legacy  was  accepted.  Many  were  astonished  at  the 
kindness  and  condescension  of  the  rich  man.  What  trouble,  and  care, 
and  expense  such  a  gift  involved  !  The  children  must  be  fed,  and 
clothed,  and  educated,  and  provided  for :  the  rich  man  was  willing  to 
do  it  all ;  and  he  did  it  all.  And  what  will  not  the  Saviour  do  for 
those  whom  the  Father  has  given  to  him  !  He  will  receive  them,  even 
as  he  said,  *'  Him  that  cometh  unto  me,  I  will  in  no  wise  cast  out." 
When  they  come  to  him,  however  helpless  and  diseased  and  destitute 
they  may  be,  he  will  graciously  welcome  them  into  his  house  of  mercy, 
and  place  them  at  his  children's  table. 

Nor  is  this  all ;  he  will  raise  them  up  at  the  last  day.  It  is  ap- 
pointed unto  all  men  once  to  die,  (whether  they  believe  in  Jesus,  oi 
not ;)  but  it  is  also  appointed  that  some  shall  rise  to  everlasting  hfe. 
Jesus  promises  to  be  with  his  children  as  they  pass  through  the  val- 
ley of  the  shadow  of  death,  to  receive  their  souls  into  paradise,  to 
watch  over  their  sleeping  dust,  and  then  at  the  sound  of  the  last  trump 
to  raise  them  from  their  graves,  to  clothe  them  with  glorious  bodies 
like  his  own,  and  to  welcome  them  into  mansions  of  everlasting  bliss. 
All  this  will  Jesus  do  for  every  one  that  comes  to  him. 

And  why  will  he  do  all  this  ?  He  himself  tells  us  why.  Because 
it  is  the  will  of  the  Father  that  sent  him.  *'  This  is  the  will  of  him 
that  sent  me,  that  every  one  that  seeth  the  Son  and  believeth  on  him, 
may  have  everlasting  life  ;  and  I  will  raise  him  up  at  the  last  day." 
The  Son  delights  in  doing  'his  Father's  will,  even  more  than  he  does 
in  showing  mercy  to  sinners.  It  was  the  Father  who  appointed  him 
to  be  the  Saviour  of  the  world ;  and  the  Father  knew  how  much  the 
Son  delighted  in  the  work.  When  a  person  we  love  exceedingly  gives 
us  a  command,  we  are  ready  to  obey  that  command,  however  painful 
it  may  be  ;  but  when  the  work  he  appoints  is  that  in  which  our  soul 
delights,  there  is  a  double  joy  in  obedience. 


216  CHRIST  PROMISES  HIS  FLESH  AND  BLOOD.  [maY  6. 

Ought  we  not  to  be  astonished  to  think  that  the  Father  and  the  Son, 
who  fill  heaven  and  earth,  should  have  interested  themselves  in  our 
wretched  race, — should  have  cared  for  you  and  me !  How  guilty  we 
must  be,  if  we  reject  such  wonderful  mercy  !  We  can  have  no  excuse 
for  not  coming  to  Jesus,  when  we  are  so  fully  assured  of  a  gracious 
reception.  We  shall  not  be  repulsed,  we  shall  not  be  upbraided,  we 
shall  not  even  be  coldly  received.     Why  then  need  we  fear  to  come  ^ 

Evening  Scripture  portion.     Ex.  XVI.  22  to  end.     Manna  laid  up. 


John  VI.  41-58. — He  promises  to  give  his  flesh  and  blood  for  the 

world. 

To  what  unbelieving  earthly  hearts  Christ  addressed  this  heavenly 
discourse  !  The  Jews  murmured,  because  they  could  not  understand 
the  truths  he  declared.  They  said  that  Jesus  did  not  come  from 
heaven,  and  the  reason  they  alleged  for  thinking  so  was,  that  Joseph 
was  his  father.  Had  they  inquired  into  his  history,  or  meditated  upon 
the  prophecies,  they  could  not  have  urged  this  objection. 

They  said  also  that  Jesus  could  not  give  them  \)\s  flesh  to  eat.  The 
Lord  did  not  attempt  to  answer  their  objections,  because  he  knew  they 
were  not  in  a  fit  state  uf  mind  to  receive  his  words.  He  replied,  to  his 
enemies  in  a  very  different  manner  from  that  which  might  have  been 
expected.  (See  v.  44.)  "No  man  can  come  unto  me,  except  the  Fa- 
ther which  hath  sent  me  draw  him."  He  quoted  also  this  verse  from 
the  prophet  Isaiah :  "  And  they  shall  be  all  taught  of  God."  Who 
shall  be  taught  of  God  ?  His  children.  Whom  does  a  father  teach  ? 
His  own  children.  God  also  teaches  His  children.  What  does  he 
teach  them  1  He  teaches  them  their  need  of  a  Saviour.  None  will 
come  to  Christ  till  they  have  been  taught  that  they  cannot  do  without 
him.  It  may  appear  strange  that  men  do  not  find  out  this  by  them- 
selves. But  they  do  not.  Starving  people  know  that  they  are  star- 
ving ;  but  starving  souls  do  not  know  that  they  are  perishing,  till  God 
teaches  them.  They  feel  uneasy  ;  but  they  do  not  know  the  cause  of 
the  aching  void  in  their  own  hearts ;  and  even  when  the  bread  of  life 
is  presented  to  them,  they  refuse  it.  But  when  God  by  his  Holy 
Spirit  has  convinced  them  that  they  are  in  a  perishing  state,  and  thai 
none  but  Christ  can  save  them,  then  they  thankfully  accept  the  living 
bread.  Has  God  taught  any  of  us  to  feel  our  need  of  the  Saviour  ? 
Then  may  we  say  in  the  words  of  the  poet : 

Why  was  I  made  to  hear  thy  voice. 
And  enter  while  there's  room ; 
When  thousands  make  a  wretched  choice, 
And  rather  starve  than  come  ? 


MAY  7.]  SPIRITUAL  MEANING  OF  THIS  DECLARAT/ON.  217 

But  Jesus  spoke  not  only  of  bread,  he  spoke  also  of  flesh  and  blood. 
He  said,  "  Except  ye  eat  the  flesh  of  the  Son  of  man,  and  drink  his 
blood,  ye  have  no  hfe  in  you,"  (v.  53.)  The  Jews  were  forbidden  to 
taste  blood,  because  it  was  the  life  of  the  animal.  What  did  Jesus 
mean  by  eating  his  flesh  and  drinking  his  blood  ?  He  spoke  of  his 
own  death.  By  his  death  sinners  have  life.  Man  has  long  been  ac- 
customed to  kill  beasts  to  preserve  his  own  hfe.  It  seems  fit  that  such 
creatures  should  die,  in  order  that  we  may  live.  But  how  wonderful 
it  is  that  the  Son  of  God  should  die,  that  worms  of  the  earth,  such  as 
we  are,  should  live  eternally.  It  would  not  be  right  that  a  man  should 
die  in  order  that  beasts  should  live.  Yet  the  Son  of  God  laid  down 
his  life  for  us. 

But  his  death  will  not  save  us,  unless  we  believe  in  him.  Beheving 
in  him  is  compared  to  eating  and  drinking.  His  flesh  has  been  broken 
on  the  cross  ;  his  blood  has  been  shed  on  Calvary  ;  but  has  each  of  us 
believed  in  him  ?  Have  /  believed  in  him  ?  Have  you  believed  in 
him  ?  Eating  bread  and  drinking  wine  at  the  Lord's  supper  will  not 
save  us.  The  sacraments  are  only  signs  of  something  greater  than 
themselves.  It  was  not  till  long  after  Jesus  had  spoken  these  words, 
that  he  ordained  the  holy  communion  of  bread  and  wine,  saying,  "  Do 
this  in  remembrance  of  me."  He  did  not  speak  of  that  communion, 
when  he  said,  "  Except  ye  eat  the  flesh  of  the  Son  of  man,  and  drink  his 
blood,  ye  have  no  life  in  you."  No  ;  he  spoke  of  faith  in  his  death. 
There  is  a  supper  to  which  he  invites  you  :  it  is  not  administered  in  a 
church  ;  it  is  not  bestowed  by  human  hands  ;  it  is  not  received  into 
the  mouth.  This  supper  is  spoken  of  in  this  passage  of  the  Revela- 
tion :  "  Behold  I  stand  at  the  door  and  knock  :  if  any  man  hear  my 
voice,  and  open  the  door,  I  will  come  in  to  him  and  will  sup  with  him 
and  he  with  me  "    (Rev.  iii.  20.) 

Evening  Scripture  portion.     Rev.  III.     Supping  with  Christ. 


John  VI.  59-65. — He  explains  the  spiritual  meaning  of  this  declara' 

tion. 

We  find  that  many  of  the  disciples  of  Jesus  were  offended  by  his 
discourse  concerning  his  own  flesh  and  blood.  We  must  remember 
that  all  the  followers  of  Christ  were  called  disciples^  whereas  only 
twelve  were  called  "  apostles.^'  The  twelve  apostles  are  not  meant  by 
the  word  disciple  in  this  passage.  Why  did  these  disciples  murmur  ? 
Because  they  could  not  understand  how  Jesus  could  give  them  his  flesh 
to  eat.  They  thought  he  meant  that  his  flesh  must  literally  be  eaten  ; 
whereas  he  spoke  of  a  spiritual  thing  ; — of  obtaining  life  through  faith 
in  his  death. 

28 


218  SPIRITUAL  MEANING  OF  THIS  DECLARATION.  [mAY  ^ 

He  told  them  that  they  would  be  still  more  astonished  when  he  as- 
cended up  where  he  was  before,  even  into  heaven  ;  for  then  it  would 
be  clearly  seen  that  he  did  not  speak  of  his  real  flesh  and  blood,  as 
they  would  be  changed,  and  return  to  heaven.  "  What  and  if  ye  shall 
see  thje  Son  of  man  ascend  up  where  he  was  before  !"  What  would 
you  say  then  ?  Jesus  proceeded  to  explain  his  words,  as  far  as  they 
could  be  explained. 

He  said,  "  The  Spirit  quickeneth,  or  gives  life."  Bread  and  wine 
cannot  give  life.  No,  the  Spirit  alone  gives  life.  "  The  flesh  profiteth 
nothing."  By  "^e^/z"  forms  and  ceremonies  are  meant.  They  can- 
not profit  the  soul  by  any  power  in  them.  It  is  right  to  keep  the  ordi- 
nances of  Christ,  and  to  partake  of  the  Supper  he  has  ordained  in  re- 
membrance of  his  death.  Believers  account  it  an  unspeakable  privi- 
lege to  approach  their  Lord's  table  ;  but  no  ordinances,  not  even  those 
of  divine  appointment,  can  impart  spiritual  life.  Jesus  directs  us  to 
his  Father  as  the  only  source  of  life. 

When  he  saw  men  did  not  believe,  he  told  them,  "  No  man  can 
come  unto  me,  except  it  be  given  unto  him  of  my  Father."  Why  did 
he  declare  this  doctrine  ?  Has  it  not  often  furnished  unbehevers  with 
an  excuse  for  not  coming  to  him  ?  His  reason  for  declaring  it  was  that 
he  might  convince  man  of  his  danger  and  helplessness.  Many  have 
been  alarmed  from  hearing  it,  and  have  been  led  to  call  out,  "  What 
shall  we  do  to  be  saved  ?"  A  reasonable  creature  is  often  led  to  think, 
"  Am  I  indeed  in  a  state  of  death  !  And  can  I  not  raise  myself  from 
it  ?  What  will  become  of  me,  if  the  Father  do  not  lead  me  to  believe 
in  Christ !"  These  are  profitable  thoughts,  and  often  induce  the  sin- 
ner to  call  with  earnestness  upon  God.  A  few  years  ago,  the  son  of 
pious  parents  entered  into  a  church.  He  had  lately  lost  a  praying 
mother,  and  his  heart  was  softened  by  the  event :  but  he  had  not  turn- 
ed to  his  mother's  God.  The  preacher  set  before  his  audience  the  de- 
claration of  the  Lord  Jesus,  "  No  man  can  come  unto  me,  except  the 
Father  which  has  sent  me,  draw  him."  The  youth  was  alarmed,  "  What, 
is  my  mother  dead,"  thought  he  ;  "  is  her  voice  silent,  and  am  I  still 
unconverted  ?  And  what  if  God  should  never  bestow  upon  me  his 
converting  grace  ?"  He  offered  up  earnest  prayers.  The  Lord  heard 
him,  blessed  him,  and  chose  him  to  be  one  of  his  faithful  ministers. 

What  ought  to  be  the  feelings  of  believers  when  they  reflect  that 
they  never  could  have  come  to  Christ,  if  it  had  not  been  given  unto 
them  of  the  Father.  Have  we  believed  ?  Then  what  thanks  can  we 
render  for  our  escape  from  perdition,  and  for  our  hope  of  glory  !  We 
would  ever  be  "  Giving  thanks  unto  the  Father,  who  hath  made  us 
meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light,  who  hath 
delivered  us  from  the  power  of  darkness,  and  translated  us  into  the 
kingdom  of  his  dear  Son." 

Evening  Scripture  portion.    Col.  I.     Thankfulness  for  conversion. 


MAY  8.]  WILL  THE  APOSTLES  ALSO  GO  AWAY.  219 


John  VI.  66  to  end. — He  asks  the  apostles  whether  they  will  go  away. 

No  minister  ought  to  be  surprised  when  people  are  offended  by  his 
sermons,  seeing  that  some  were  so  much  displeased  with  this  discourse 
of  the  blessed  Jesus,  as  to  walk  no  more  with  him.  What  was  the 
doctrine  that  gave  offence  ?  It  was  this,  "  No  man  can  come  unto  me 
except  it  be  given  him  of  my  Father."  This  truth  wounds  the  pride 
of  man.  It  shows  him  that  he  cannot  repent  when  he  chooses,  or  turn 
to  God  at  his  own  time.  Proud  sinners  do  not  like  to  find  that  they 
are  so  utterly  dependent  upon  God^s  mercy.  Yet  are  we  not  depend- 
ent upon  God  for  every  thing?  For  life,  for  food,  for  raiment,  for 
health,  for  earthly  happiness  ?  Surely,  then,  upon  God  we  must  be 
dependent  for  eternal  life  and  heavenly  bliss.  Happy  dependence  !  for 
has  not  God  promised  to  give  these  blessings  to  all  who  ask  him? 

Great  was  the  folly  of  the  disciples  who  forsook  the  instructions  of 
infinite  wisdom  !  Could  the  compassionate  Jesus  behold  their  conduct 
without  feeling  grief  on  their  account  !  He  looked  at  the  little  flock 
that  still  remained  faithful,  and  addressed  to  them  this  tender  appeal : 
"  Will  ye  also  go  away  ?"  We  may  well  conceive  that  it  was  in  a 
tone  of  fatherly  affection  these  words  were  uttered.  They  went  to  the 
heart  of  the  frank  and  generous  Peter,  and  drew  from  him  (on  behalf 
of  the  rest  as  well  as  himself)  this  earnest  declaration :  "  Lord,  to 
whom  shall  we  go  ?  Thou  hast  the  words  of  eternal  life,  and  we  be- 
lieve and  are  sure  that  thou  art  that  Christ,  the  Son  of  the  living  God." 
Peter's  warm  expressions  of  love  and  fidelity  were  acceptable  to  his 
Divine  Master.  Though  the  world  may  deride  professions  of  attach- 
ment to  Christ,  they  were  never  reproved  by  the  Lord  himself. 

There  was  no  insincerity  in  Peter's  assurances,  but  there  was  more 
weakness  in  his  heart  than  he  was  aware  of.  No  temptation  had  yet 
occurred  to  induce  him  to  forsake  his  Saviour ;  but  Jesus  well  knew 
that  the  day  would  come  when  all  that  little  band  would  leave  him  in 
the  hands  of  his  enemies.  The  doctrines  that  He  had  declared  had 
not  offended  them,  but  the  sufferings  that  he  must  undergo, — these 
would  prove  their  stumbling-block.  Peter,  who  was  loudest  in  his 
professions  of  attachment,  would  not  on\y  for  sake  ^  but  also  deny  his 
Master.  Could  he  at  that  moment  have  foreseen  his  base  conduct  in 
the  judgment-hall,  he  would  have  added  petitions  to  his  professions. 
In  the  Epistles  he  wrote  many  years  afterwards,  he  speaks  of  the  saints 
as  "  kept  by  the  power  of  God  through  faith  unto  salvation."  He 
found  to  his  cost  that  he  could  not  stand  by  his  own  power.  In  the 
same  epistle  he  warns  believers  against  the  enemy  who  had  nearly  de- 
stroyed him,  and  says,  *'  Be  sober,  be  vigilant ;  for  your  adversary  the 
devil  walketh  about,  as  a  roaring  lion,  seeking  whom  he  may  devour." 

Do  our  hearts  at  this  moment  glow  with  grateful  affection  to  our 
Saviour  ?  Are  we  ready  to  exclaim,  "  To  whom  shall  we  go,  if  we 
forsake  him  ?     No  other  teacher  can  show  us  the  way  of  life ;  no  other 


220  JESUS  EATS  WITH  UNWASHEN  HANDS.  [may  9. 

friend  can  comfort  us  in  the  hour  of  sorrow  ;  no  other  advocate  can 
plead  for  us  in  the  day  of  judgment !"  Yet  let  us  remember  that  this 
love,  we  think  so  strong,  will  be  tried.  In  what  manner  it  will  be 
tried,  we  cannot  foresee.  The  devices  of  Satan  are  innumerable.  He 
knows  our  characters,  and  understands  how  to  assail  us  to  the  greatest 
advantage.  He  has  succeeded  in  causing  eminent  saints  to  forsake 
their  God  for  a  while.  Jerome  of  Prague,  and  our  Cranmer,  as  well 
as  the  apostle  Peter,  were  tempted  to  deny  the  Master  they  loved  ;  yet 
at  last  all  three  laid  down  their  lives  in  his  cause ;  for  the  children  of 
God  are  brought  back  by  their  loving  Shepherd's  rod  into  the  fold 
whence  they  have  wandered. 

Jesus  knew  that  all  his  beloved  apostles  would  be  restored,  ex- 
cepting one,  who  was  "  a  devil. ''^  Judas  was  distinguished  from  his 
brethren  by  this  dark  token,  "  indifference  to  his  Lord."  It  was  he 
who  so  strongly  objected  to  Mary's  memorable  act  of  love,  the  pour- 
ing the  precious  ointment  on  her  Saviour's  head.  Yet  he  so  far  sue* 
ceeded  in  deceiving  his  fellow  apostles,  as  to  be  intrusted  with  the 
bag  containing  their  little  all.  The  love  and  esteem  of  professed 
Christians  for  each  other,  are  often  very  much  misplaced.  We 
ought  not  to  solace  ourselves  with  the  thought  that  the  best  of  men 
approve  us,  if  our  hearts  are  conscious  that  we  do  not  love  the 
Saviour.  Jesus  is  loved  by  all  the  saints  in  earth,  even  by  the 
weakest :  he  is  still  more  loved  by  the  saints  in  heaven ;  he  has  been 
ever  loved  by  the  innumerable  hosts  of  glorious  angels.  By  whom 
then  is  he  not  beloved  ?  By  devils  in  hell ;  and  by  some  un- 
grateful men,  who,  though  they  know  he  died  for  them,  yet  refuse  to 
love  him. 

Evening  Scripture  portion.     1  Cor.  XVI.     Love  to  Christ. 


Matt.  XV.  1-20. — Jesus  eats  with  unwashen  hands. 

It  has  often  been  obeerved,  that  in  the  character  of  Jesus,  opposite 
qualities  were  united.  We  seldom  (or  perhaps  never)  see  a  man 
remarkable  at  once  for  meekness,  and  for  boldness.  Yet  our  Lord 
was  remarkable  for  both.  The  incident  we  have  just  read,  affords  an 
instance  of  his  boldness  in  dealing  faithfully  with  his  powerful  and 
malicious  enemies. 

He  would  not  countenance  the  custom  of  washing  the  hands  before 
taking  food.  Yet  was  not  this  a  harmless  custom  ?  Why  did  he  not 
comply  with  it  ?  Because,  though  harmless  in  itself,  it  was  enforced 
on  the  people  as  a  religious  duty.  The  Jewish  teachers  taught  the 
people  that  food  defiled  them  unless  eaten  with  washen  hands.     Now 


MAY  9.]  JESUS  EATS  WITH  UNW ASHEN  HANDS.  221 

this  was  not  a  doctrine  of  God's  word.  These  elders  (or  teachers) 
ought  to  have  taught  the  truths  contained  in  God's  holy  word.  It  was 
their  office  to  explain  the  Scriptures  to  the  people ;  but  instead  of 
doing  this,  they  added  commandments  of  their  own.  Jesus  expressed 
his  disapprobation  of  their  conduct  by  not  observing  these  human 
commandments.  The  custom  of  washing  the  hands  before  eating  was 
innocent  in  itself ;  but  there  were  other  commandments  taught  by  the 
elders  that  were  very  pernicious.  Jesus  gave  an  instance  of  one 
of  these.  God  had  commanded  children  to  honor  their  parents.  A 
child  who  honors  his  parents  will  provide  for  them  in  old  age.  But 
the  Jewish  teachers  taught  the  people,  that  if  they  gave  some  money 
to  the  priests  for  the  service  of  the  temple,  that  then  they  might  be 
excused  from  supporting  their  aged  parents.  They  instructed  children 
to  say  to  their  decrepit  parents,  "  It  is  a  gift ;  what  I  should  have 
given  you  has  been  bestowed  upon  the  temple ;  so  that  I  can  do 
nothing  for  you."  Such  conduct  was  exceedingly  wicked ;  yet  the 
Jewish  teachers  said  it  was  right. 

We  see  from  this  instance  that  it  is  very  dangerous  to  follow  the 
opinions  of  men  concerning  what  is  wrong,  or  what  is  right.  What 
God  commands  is  good — what  he  forbids  is  evil ;  and  the  word  of 
God  is  the  only  rule  of  good  and  evil. 

Of  course  the  Pharisees  were  extremely  enraged  against  Christ 
for  exposing  their  false  instructions.  But  Jesus  had  so  much  com- 
passion for  the  poor  ignorant  people,  that  he  chose  to  undeceive 
them ;  though  by  this  line  of  conduct  he  increased  the  hatred  of  his 
enemies.  Had  we  more  compassion  for  the  ignorant,  we  should  havG 
less  fear  of  man.  A  father  would  not  stand  by  and  see  his  child 
poisoned,  whomever  he  might  offend  by  his  opposition. 

Jesus  explained  clearly  to  the  people  in  the  presence  of  theii 
teachers,  in  what  respect  they  were  deceived.  He  called  them,  and 
said,  "  Not  that  which  goeth  into  the  mouth  defile th  a  man  ;  but  thai 
which  cometh  out  of  the  mouth,  that  defileth  a  man."  Yet  even  the 
disciples  could  not  understand  this  simple  truth,  and  Peter  called  it  a 
^' parahle^^^  and  asked  Jesus  to  explain  it.  It  is  very  hard  to  get  rid 
of  prejudices  which  have  long  darkened  the  mind.  The  heathen, 
even  when  converted,  are  apt  to  retain  many  superstitious  ideas  im- 
bibed in  their  infancy.  We  are  all  naturally  disposed  to  think  that 
ceremonies  can  profit  our  soul ;  whereas  none  can  sanctify  us  but  the 
Spirit  of  God,  and  nothing  can  defile  us  but  sin.  Neither  is  it  the 
sinful  action  only  that  pollutes  :  the  sinful  thought  (which  gives  rise  to 
the  action)  pollutes  far  more.  It  is  not  the  act  of  stealing  only,  but 
the  desire  to  possess  our  neighbor's  property,  that  defiles  ;  it  is  not  the 
words  of  the  lie  merely,  but  the  wish  to  deceive,  that  stains  the  man; 
it  is  not  so  much  the  blasphemous  expressions,  as  the  irreverent 
feeling  towards  God,  that  constitutes  the  essence  of  profaneness. 
We  perceive,  therefore,  that  even  if  we  have  not  committed  gross  and 
open  transgressions,  we  are,  notwithstanding,  deeply  polluted.     Such 


2252  THE  WOMAN  OF  TYRE.  [may  10. 

defilement,  no  ceremonies  can  remove.  Water  cannot  wash  the 
heart.  The  blood  of  Christ  alone  can  cleanse  the  inner  man.  It  is 
a  spiritual  washing  that  we  need  ;  Jesus  himself  must  wash  us  or  we 
perish.  He  is  gracious,  and  will  pardon  the  vilest  sinner  that  im- 
plores his  mercy ;  he  will  not  only  pardon  him  but  sanctify  him,  and 
give  him  a  new  heart  full  of  holy  desires. 

Evening  Scripture  portion.    Is.  XXIX.  1-19.    Hypocrisy. 


Matt.  XV.  21-28. — The  woman  of  Tyre, 

It  is  very  interesting  to  observe  the  various  ways  in  which  Jesus 
behaved  to  afflicted  persons.  Some,  he  offered  to  relieve  ;  saying  to 
one  at  the  pool  of  Bethesda,  *'  Wilt  thou  be  made  whole  ?"  and  to 
another  with  a  withered  hand  at  the  synagogue,  *'  Stretch  forth  thy 
hand."  Others  he  restored  on  their  first  application  to  him  ; — while 
he  suffered  the  woman  of  Canaan  to  plead  long  and  earnestly  before 
he  showed  her  mercy.  Yet  even  this  delay  was  the  cause  of  her  ob- 
taining greater  favor  in  the  end ;  for  it  gave  her  the  opportunity  of 
proving  the  strength  of  her  faith.  Before  he  exposed  her  to  this  test, 
he  knew  that  she  could  endure  it.  The  compassionate  Saviour  pro- 
portions our  trials  to  our  strength,  and  will  bring  upon  us  no  tempta- 
tion greater  than  we  are  able  to  bear.  A  sharp  trial  is  often  a  sign 
that  he  confides  in  our  fidelity.  Had  a  weak  saint  been  tried  as  Job 
was,  he  would  have  been  overwhelmed ;  but  God  knew  that  his  ser- 
vant would  prove  faithful. 

When  we  consider  who  this  woman  was,  we  have  reason  to  be 
astonished  at  the  attainments  she  had  made.  She  was  a  Canaanite,  a 
daughter  of  the  cursed  race.  She  was  not  descended  from  Abraham, 
the  friend  of  God ; — she  was  not  one  of  the  nation  of  Israel.  No  ; 
she  was  descended  from  ignorant  heathen.  She  resided  in  the  wicked 
city  of  Tyre  ;  and  she  had  been  brought  up  in  the  Greek  or  heathen 
religion ;  yet  it  appears  evident  that  she  had  obtained  some  knowledge 
of  the  true  God,  and  that  she  possessed  a  hearty  faith  in  his  name. 
How  could  she  have  called  Jesus  the  Son  of  David,  had  she  not 
heard  of  the  prophecy  made  unto  David  concerning  One  who  should 
sit"  upon  his  throne  ?  She  was  evidently  a  child  of  God,  born  again 
of  the  Holy  Spirit,  and  bringing  forth  the  fruits  of  the  Spirit, — faith, 

Salience,  and  humility.  She  had  such  faith^  that  she  believed  that 
esus  would  have  mercy  on  her,  in  spite  of  his  apparent  unkindness  ; 
she  had  such  patience  that  she  continued,  notwithstanding  repeated 
denials,  to  press  her  suit ;  and  she  had  such  humility,  that  she  could 
bear  to  be  called  a  dog. 


MAY  Jl.]  THE  DEAF  AND  DUMB  MAN.  223 

Let  us  now  observe  Christ's  conduct  towards  this  woman.  The 
disciples  in  a  spirit  of  selfishness,  and  not  of  compassion,  entreated 
their  Master  to  send  away  the  poor  suppliant.  Jesus  is  never  weary 
of  the  cry  of  distress ;  above  all,  the  voice  of  faith,  though  choked 
with  tears  and  sighs,  ever  sounds  sweet  in  his  ears.  The  mother  is 
glad  to  hear  those  cries  which  prove  that  her  babe  lives  ;  and  the 
Saviour  rejoices  to  hear  those  petitions  which  are  the  tokens  of  spirit- 
ual life. 

Have  we  ever  prayed  as  this  w^oman  did  ?  Have  not  we  as  great 
requests  to  make  as  she  had  ?  She  implored  a  teinporal  blessing, 
and  received  an  answer.  Had  she  ngver  prayed  for  spiritual  bless- 
ings ?  Her  faith,  her  patience,  her  humility,  prove  that  she  must  have 
prayed  for  them — whether  beneath  some  fig-tree,  as  Nathanael  did,  or 
in  some  chamber  of  her  heathen  home, — we  know  not.  She  was  a 
true  believer,  and  therefore  must  have  been  a  secret  worshipper.  She 
had  learned  to  trust  in  her  God  from  his  dealings  with  her  in  times  past, 
and  therefore  she  was  not  dismayed  by  her  Saviour's  seeming  stern- 
ness. We  also  must  have  secret  transactions  with  our  God.  When 
we  have  experienced  his  pardoning  mercy,  we  shall  be  able  to  trust 
him  with  all  our  concerns.  It  is  indeed  a  comfort  to  a  mother,  when 
a  child  is  sick,  to  have  a  God  in  whom  to  confide.  Sometimes  he 
may  see  good  to  take  her  child  away ;  but  He  will  in  the  end  reward 
believing  prayer  by  imparting  unspeakable  consolation. 

Evening  Scripture  portion.    Job  I.     Trials. 


Mark  VH.  31  to  end. — The  deaf  and  dumb  man. 

We  here  find  the  Lord  Jesus  again  visiting  Decapolis  on  the  bor- 
ders of  the  lake.  On  a  former  occasion  he  had  healed  two  poor  de- 
moniacs, who  dwelt  among  the  tombs.  The  treatment  which  he  had 
received  from  the  owners  of  the  swine,  did  not  prevent  him  from  again 
visiting  their  shores.  There  were  many  suflferers  there  whom  he  de- 
signed to  relieve  and  to  bless.  It  is  probable  that  his  way  had  been 
prepared  by  that  poor  man  who  had  desired  to  accompany  him,  but 
who  had  remained  behind  that  he  might  tell  "  what  great  things  the 
Lord  had  done  for  him."  With  what  warmth  that  man  must  ha,ve 
spoken  to  his  countrymen  of  the  compassion  of  his  Lord  !  Those  who 
have  lately  experienced  the  loving-kindness  of  the  Saviour  cannot 
speak  of  him  with  coldness.  The  testimony  of  one  such  person  often 
produces  a  great  effect  upon  the  minds  of  many. 

We  know  not  by  what  means  the  friends  of  the  deaf  and  dumb  man 
were  induced  to  apply  to  Jesus.  Though  deprived  of  two  valuable 
faculties,  the  afflicted  man  possessed  the  blessing  of  affectionate  friends, 


224  CHRIST  HEALS  THE  MULTITUDE  [may  12 

who  besought  the  Lord  to  heal  him.  We  read  of  a  paralytic  at  the 
pool  of  Bethesda,  who  had  no  friend  to  help  him  in  his  weakness. 

The  Lord  did  not  relieve  the  deaf  and  dumb  man  immediately ;  he 
first  took  him  to  a  retired  place,  where  he  might  perform  the  miracle 
unseen  by  the  multitude.  He  healed  him  in  a  remarkable  manner. 
Before  he  uttered  the  words,  "  Be  opened,"  he  put  his  fingers  in  the 
man's  ears,  spit,  touched  his  tongue,  looked  up  to  heaven,  and  sighed. 
These  actions  were,  no  doubt,  designed  to  instruct  the  deaf  and  dumb 
man.  Though  this  man  could  not  hear,  he  could  feel  the  sacred  touch, 
he  could  see  the  eyes  uplifted,  and  perceive  the  deep-drawn  sigh. 
The  touch  taught  him  that  it  was  through  the  power  of  Jesus  he  was 
healed ;  the  upward  look  that*  it  was  by  the  will  of  his  Father  in 
heaven,  and  the  sigh,  that  the  Saviour  felt  compassion  for  his  infirmities. 

Had  this  man  been  cured  by  natural  means,  he  would  have  had  to 
learn  the  use  of  language  gradually ;  but  those  whom  Jesus  healed 
were  endowed  with  the  power  of  using  their  restored  faculties  imme- 
diately. The  dumb  man  spake  plain.  Thus  the  prophecy  of  Isaiah 
was  in  one  instance  fulfilled,  "  The  ears  of  the  deaf  shall  be  unstopped, 
and  the  tongue  of  the  stammerers  shall  be  ready  to  speak  plainly." 

We  have  seen,  in  this  miracle,  that  Jesus  adapted  the  mode  of  cure 
to  the  circumstances  of  the  afflicted  man.  By  what  vaiious  means  he 
now  cures  the  spiritual  infirmities  of  men !  He  knows  how  to  treat 
each  case  in  the  most  suitable  manner.  There  are  many  difi'erent 
states  of  mind  to  be  found  among  the  unconverted,  and  all  seem  to  us 
cases  very  hard  to  cure.  The  wisdom  of  Jesus  enables  him  to  meet 
the  difficulties  of  each  case  that  he  undertakes  to  relieve.  He  knows 
how  to  solemnize  the  light  mind  of  one,  and  how  to  abase  the  proud 
spirit  of  another ;  how  to  tame  the  violent  temper,  and  to  enlarge  the 
selfish  heart.  It  is  very  interesting  to  consider  the  peculiar  circum- 
stances attending  the  conversion  of  each  sinner  to  God. 

"  By  what  way  has  the  Lord  brought  you  to  listen  to  his  voice  ?" 
Have  you  indeed  been  brought  to  listen  to  it  ?  Or  are  you  still  deaf 
to  his  gracious  invitations  ? 

Evening  Scripture  portion.    Job  XXXIII.     God^s  dealings  with  men. 


Matt.  XV.  29-31. — Christ  heals  the  multitude  on  the  mountain-top. 

The  miracle  wrought  upon  the  deaf  and  dumb  man  brought  a  host 
of  suppliants  to  the  feet  of  Jesus.  The  mountain-top  was  his  throne 
of  mercy,  and  thence  he  rebuked  the  diseases  of  the  imploring  multi- 
tude. Could  any  occupation  have  more  gratified  his  loving  heart ! 
Yes ;  there  was  one  which  would  have  been  still  more  delightful  to 
him.     Had  penitents  implored  his  pardon  as  earnestly  as  these  suf- 


MAY  12.j  ON  THE  MOUNTAIN-TOP.  225 

ferers  besought  his  heahng  mercy,  he  would  have  felt  a  deeper  joy. 
The  day  shall  come  when  all  men  shall  apply  to  Him  for  the  forgive- 
ness of  their  sins  ;  with  weeping  and  with  supphcation  shall  they  come, 
each  one  mourning  for  his  iniquity. 

It  is  to  be  remarked,  that  the  poor  sufferers  were  brought  by  their 
friends,  who  cast  them  down  at  the  feet  of  Jesus.  The  afflicted  crea- 
tures were  not  able  to  come  alone.  How  could  the  lame  have  climbed 
the  hill  ?  How  could  the  blind  have  found  the  way,  and  how  could 
the  dumb  have  sued  for  mercy  ?  But  by  the  kindness  of  their  friends 
they  reached  the  blessed  spot,  and  made  known  their  wretched  state. 
It  may  be  we  ourselves  owe  to  the  kindness  of  our  friends,  under  God, 
in  times  past,  the  salvation  of  our  souls.  Was  there  no  affectionate 
relative  who  expostulated  with  us  in  the  days  of  our  folly,  who  per- 
suaded us  to  accompany  him  to  hear  some  faithful  preacher,  and  who 
encouraged  us  to  forsake  the  world,  and  to  serve  the  Lord  ?  In  some 
instances  it  was  a  mother's  prayers,  long  offered  to  God  in  secret,  with 
many  tears,  that  drew  down  upon  the  soul  eternal  blessings.  How 
much  do  we  owe  to  such  friends  for  all  their  love  to  us,  and  all  their 
exertions  for  our  good  !  We  ought  to  show  the  same  kindness  to 
others,  that  they  once  showed  to  us.  Have  we  no  unconverted  rela- 
tives to  cast  at  the  feet  of  Jesus  Ijy  secret  supplications?  Have  we 
none  to  whom  we  might  send  a  letter  of  entreaty,  or  a  book  adapted  to 
their  case  ?  Are  there  none  whom  we  might  draw  to  the  house  of 
God,  to  hear  the  gospel  preached  with  fervor  and  with  power  ?  These 
services  of  love  bind  the  hearts  of  the  children  of  God  to  each  other. 

You  may  conceive  how  much  the  sufferers  who  had  been  cast  at 
the  Saviour's  feet  must  afterwards  have  loved  those  who  had  laid 
them  there.  When  restored,  did  they  not  go  to  seek  for  others, 
afflicted  as  they  once  had  been?  There  was  no  room  here  for  strife 
and  contention ;  there  was  enough  virtue  in  Jesus  to  heal  all  who 
came.  When  men  bestow  gifts,  there  must  be  a  limit  to  their 
extent,  and  this  circumstance  gives  rise  to  competition  and  jealousy  ; 
but  Jesus  is  like  the  sun  in  the  heavens,  who  has  shed  his  beams  for 
ages  upon  benighted  worlds,  and  is  still  as  full  of  glorious  light  as 
when  he  first  began  to  shine.  There  is  no'  rivalry  among  penitent 
sinners.  There  is  a  fountain  in  which  all  may  wash,  and  be  clean ; 
there  is  a  heaven  to  which  all  may  go,  and  be  happy.  In  that  abode 
of  bliss,  benefits  received  from  our  fellow-creatures  upon  earth  will 
not  be  forgotten.  There  will  exist  in  those  worlds  stronger  ties  than 
the  nearest  known  in  this.  The  converts  who  form  the  joy  and  crown 
of  the  blessed  apostle  Paul,  are  nearer  and  dearer  to  him  than  children 
are  to  any  father  upon  earth. 

But  if  saints  entertain  a  grateful  love  towards  each  other,  what  must 
they  feel  for  the  Saviour  who  died  for  them  !  Surely  the  dumb,  the 
blind,  the  maimed,  whom  Jesus  healed,  must  have  loved  their 
gracious  benefactor.  It  is  recorded  of  a  poor  blind  boy,  that  such 
was  his  affection  for  the  physician  who  had  couched  his  eyes,  and  re- 

29 


226  CHRIST  FEEDS  FIVE  THOUSAND  WITH  SEVEN  LOAVES.  [may13 

stored  his  sight,  that  he  never  saw  him  without  shedding  tears  of  joy ; 
and  that  when  disappointed  of  an  expected  visit,  he  could  not  forbear 
weeping.  The  saints  on  earth  begin  to  feel  this  love  for  their 
Saviour  ;  but  now  they  love  imperfectly.  In  heaven  this  love  will  be 
the  spring  of  all  their  thoughts.  It  is  written  upon  the  tomb  of  one 
of  God's  servants,*  this  saying,  which  he  had  expressed  in  his  life- 
time :  "  To  love  is  heaven ;  to  love  a  little  less  imperfectly  is  the  fore- 
taste of  heaven." 

Evening  Scripture  portion. — Ps.  CIII.     The  hordes  mercy. 


Matt.  XV.  32  to  end. — Christ  feeds  five  thousand  with  seven  loaves. 

For  three  days  seated  upon  a  mountain,  surrounded  by  the  afflicted 
and  the  ignorant,  our  blessed  Lord  had  manifested  his  compassion  for 
our  fallen  race.  At  the  end  of  that  period,  he  displayed  his  benefi- 
cence by  feeding  the  multitude.  •  He  had  refused  to  feed  them  when 
they  came  because  of  the  loaves  ;  but  now  that  they  had  been  gathered 
together  from  other  motives,  he  provided  for  their  'wants.  It  is  so 
now.  The  Lord  does  not  promise  to  provide  for  the  temporal  wants 
of  those  who  attempt  to  serve  him  from  interested  views,  but  only  for 
those  who  seek  first  the  kingdom  of  God  and  his  righteousness. 

Is  it  not  surprising  that  the  disciples  should  say  the  second  time, 
"  Whence  should  we  have  so  much  bread  in  the  wilderness,  as  to  fill 
so  great  a  multitude  ?"  How  soon  they  had  forgotten  the  five  loaves 
and  the  five  thousand  !  But  can  we  remember  no  similar  instance  of 
forgetfulness  in  our  own  history  ?  Has  not  the  Lord  on  many  oc- 
casions in  times  past  gone  beyond  our  highest  expectations  ?  And  yet 
are  we  not  prone  in  every  fresh  difficulty  to  doubt  his  power  and  his 
faithfulness  ?  David  ^remembered  that  God  had  delivered  him  out  of 
the  paw  of  the  lion  and  the  bear,  and  therefore  he  believed  that  He 
would  deliver  him  out  of  the  hand  of  the  mighty  giant.  Whenever 
we  find  ourselves  placed  in  difficulties,  we  should  remember  the 
"  years  of  the  right-hand  of  the  Most  High ;"  that  is,  we  should  re- 
member the  events  of  past  years,  and  the  deliverances  we  have 
received.  How  many  fears  have  we  entertained  !  Have  they  been 
realized  ?  Has  not  the  Lord  been  better  to  us  than  our  fears  ?  and 
better  than  our  hopes  too  ?  The  Lord,  who  fed  the  multitude,  can 
supply  the  largest  family  with  bread.  The  pious  parent  may  trust 
Him  to  send  provision  for  all  his  little  ones.  The  affectionate 
daughter  may  feel  assured  that  the  Lord  will  help  her  to  sustain  hei 

*  See  the  Life  of  Gonthier,  the  Swiss  Pastor. 


aIAY  14.]  CHRIST  REFUSES  TO  GRANT  A  SIGN  227 

widowed  mother.  The  weak  in  health,  and  declining  in  years,  may 
confide  in  the  Lord  not  to  leave  them  to  pine  neglected  and  forlorn ; 
for  the  eyes  of  the  Lord  are  over  the  righteous,  and  his  ears  are  open 
unto  their  prayers. 

The  Lord  is  able  to  supply  his  perishing  creatures  with  more  en- 
during food  than  bread.  The  disciples  ought  to  have  known  that  the 
bread  they  distributed  signified  that  flesh  which  Jesus  would  give  for 
the  life  of  the  world ;  for  they  had  lately  heard  their  Master  discourse 
upon  this  subject.  The  Lord  has  already  raised  up  many  faithful 
ministers  who  proclaim  to  his  people  the  crucified  Saviour.  This  was 
his  promise  in  days  of  old :  ''  I  will  give  you  pastors  according  to 
mine  heart,  which  shall  feed  you  with  knowledge,  and  with  under- 
standing," (Jer.  iii.  15.)  If  all  congregations  had  the  same  appetite 
for  the  bread  of  life  that  this  multitude  had  for  common  bread,  how 
joyfully  would  pastors  exercise  their  ministry  !  But  of  what  congre- 
gation can  it  be  said,  "  They  did  all  eat  and  were  filled  ?"  Too 
many  persons  have  no  appetite  for  the  heavenly  feast ;  they  sit  as 
God's  people  sit,  but  they  partake  not  of  the  sacred  fare :  they  go 
away  to  feed  again  upon  ashes,  and  at  length  die  without  having 
tasted  of  that  bread,  which  if  a  man  eat,  he  shall  live  forever.  But 
there  is  a  congregation  above,  in  number  far  exceeding  four  thousand, 
or  one  hundred  and  forty-four  thousand — a  multitude  that  no  man 
can  number,  who  are  fed  by  the  Lord  himself  with  heavenly  manna. 
They  hunger  no  more,  because  the  Lamb  which  is  in  the  midst  of  the 
throne  feeds  them. 

Evening  Scripture  portion.    Ps.  XXXIV.     The  blessedness  of  trusting  in  God, 


Matt.  XVL  1-4. — Christ  refuses  to  grant  a  sign  to  the  Pharisees 
and  Sadducees. 

It  is  not  certain  what  the  sign  from  heaven  was  that  the  Pharisees 
and  Sadducees  desired  to  see ;  probably  it  was  some  display  of 
Christ's  glory,  such  as  he  afterwards  gave  to  his  most  favored  dis- 
ciples upon  the  mount.  But  whatever  the  sign  required  might  be,  the 
motive  that  led  these  men  to  ask  for  it  was  a  very  evil  one — it  was  the 
desire  not  to  believe.  And  why  did  they  entertain  this  desire  ?  Be- 
cause they  hated  Jesus.  It  is  our  desires  and  our  feelings  that  mark 
our  characters  in  God's  sight. 

And  what  were  the  feelings  of  the  Saviour  on  this  occasion  ?  St. 
Mark  records  a  circumstance  which  shows  us  what  they  were.  In 
Mark  viii.  12,  we  read,  "And  he  sighed  deeply  in  his  spirit."  The 
hardness   of  men*s   hearts  grieved  the  Saviour  more   than  all  the 


228  CHRIST  REFUSES  TO  GRANT  A  SIGN.  [maY  14 

sufFe rings  of  his  life.  It  is  a  sign  of  grace  in  the  heart  when  a  man  is 
deeply  grieved  by  hearing  of  sin  committed  against  others ;  but  it  is  a 
still  better  sign  when  he  is  grieved^  rather  than  angry^  at  sins  com- 
mitted against  himself.  There  are  some  to  be  found  among  the 
followers  of  Jesus,  who  have  imbibed  this  feehng  from  their  Master. 
The  most  cutting  reproaches  have  excited  no  other  emotion  than  this 
regret :  '*  Alas,  he  who  hates  me  is  blind,  and  knows  not  what  he 
does." 

The  Lord  condescended  patiently  to  argue  with  these  unbehevers.  He 
proved  that  their  doubts  respecting  his  being  the  Son  of  God  did  not 
arise  from  want  of  understanding ;  for  they  showed  their  understand- 
ing by  knowing  the  signs  of  the  weather.  Their  understandings  were 
good  enough  to  enable  them  to  know  that  he  was  the  Son  of  God,  be- 
cause all  the  signs  the  prophets  had  described,  had  come  to  pass.  We 
cannot  now  consider  what  these  signs  were.  The  miracles  Jesus  per- 
formed were  among  them  ;  for  Isaiah  had  prophesied  that  the  tongue 
of  the  dumb  should  sing  when  the  Saviour  came,  that  the  ears  of  the 
deaf  should  be  unstopped,  and  that  the  lame  man  should  leap  as  an 
hart,  (Is.  XXXV.) 

Jesus  declared  that  one  sign  only  should  be  given  to  these  unbeliev- 
ers,— the  sign  that  God  once  gave  to  the  Ninevites. 

Jonas  was  cast  into  the  sea,  and  was  swallowed  by  a  whale.  Thus 
Jesus  would  be  cast  into  the  grave,  and  lie  hid  in  the  tomb.  As  Jonas 
was  delivered  from  the  whale,  so  Jesus  was  raised  from  the  tomb.  As 
Jonas  warned  the  people  of  Nineveh  that  their  city  would  be  destroyed 
in  forty  days,  so  Jesus  warned  the  people  of  Jerusalem  that  their  city 
would  be  destroyed  in  forty  years  ;  that  is,  before  that  generation  would 

?ass  away.     But  whereas  the  Ninevites  repented  at  the  preaching  of 
onas,  the  Jews  did  not  repent  at  the  preaching  of  the  Lord  and  his 
apostles. 

The  words  which  are  recorded  in  the  conclusion  of  this  passage 
(verse  4)  are  awful :  *'  Jesus  left  them  and  departed," — left  them  in 
mingled  sorrow  and  displeasure.  To  be  left  by  Jesus  is  almost  the 
greatest  calamity  that  can  befall  a  human  creature !  There  is  one  ca- 
lamity greater,  which  is  this — to  hear  Jesus  say,  "  Depart  from  me." 
If  left  by  Jesus,  we  may  implore  his  return;  but  when  he  says 
*'  Depart,"  we  never  can  be  admitted  any  more  into  His  presence. 
Some,  who  have  despised  religious  privileges  while  they  possessed 
them,  have  learned  their  value  after  they  have  lost  them  ;  and  some- 
times God  has  graciously  restored  the  blessings  they  had  forfeited. 
But  it  too  often  happens  that  when  Jesus  leaves  a  people,  he  leaves 
them  to  their  impenitence  and  hardness  of  heart,  and  that  when  they 
see  Him  again,  it  is  to  hear  Him  say,  "  Depart  from  me,  ye  cursed, 
into  everlasting  fire." 

Evening  Scripture  portion.    Jonah  I  II.     The  whale. 


MAY  15.J  CHRIST  WARNS  HIS  DISCIPLES.  229 


Matt.  XVL  5-12. — He  warns  his  disciples  against  the  leaven  of  the 
Pharisees  and  Sadducees. 

We  often  find  that  people  did  not  understand  our  Saviour  when 
he  spoke  of  spiritual  things  under  the  image  of  earthly  ones.  Thus, 
when  he  spoke  of  living  v^^ater  to  the  woman  of  Samaria,  the  woman 
did  not  understand  him.  Neither  did  his  disciples  now  understand 
him  when  he  spoke  of  leaven.  He  did  not  reprove  the  woman  of  Sa- 
maria for  not  comprehending  his  meaning,  because  she  had  never  en- 
joyed opportunities  of  instruction  ;  but  he  expected  better  things  from 
his  own  disciples,  and  he  rebuked  them,  saying,  '*  How  is  it  that  ye  do 
not  understand  that  I  spake  it  not  to  you  concerning  bread  ?"  And  how 
was  it  that  they  did  not  understand  ?  Had  they  not  lived  long  enough 
with  their  Master  to  know  his  way  of  discourse  ? 

It  was  unbelief  which  clouded  their  minds.  Because  they  had  ta- 
ken no  bread  with  them  in  the  ship,  they  feared  that  they  should  suffer 
from  hunger ;  though  their  Lord  was  in  the  ship,  and  though  He  had 
promised  to  supply  all  their  need. 

They  did  not  express  these  unbelieving  thoughts  aloud ;  but  their 
Master  knew  they  cherished  them  in  their  hearts.  Who  ventures  to 
go  to  God  to  express  in  words  his  secret  unbelief?  Who  could  say  in 
prayer,  "  We  cannot  trust  thee  in  time  to  come  ?  We  think  it  likely 
that  thou  wilt  forsake  us,  that  thou  wilt  not  care  for  our  tears,  or  heed 
our  cries."  We  dare  not  speak  thus  to  our  heavenly  Father.  Why 
then  should  we  think  what  we  dare  not  speak  ? 

Jesus  was  displeased  with  his  disciples  on  two  accounts  :  for  their 
want  oi  faith,  and  for  their  want  of  spiritual  understanding.  How 
could  they  suppose  that  the  earthly  leaven  of  the  Pharisees  was  worse 
than  any  other  leaven  ?  Leaven  could  not  be  the  worse  for  belonging 
to  wicked  men.  Jesus  had  lately  shown  his  disciples  that  nothing  but 
sin  could  pollute  ;  yet  their  minds  were  so  much  darkened  by  early 
prejudices  that  they  could  not  receive  this  simple  truth. 

And  what  was  the  leaven  of  which  the  Saviour  bids  his  disciples 
beware  ?  It  was  the  false  doctrine,  or  teaching,  of  the  Pharisees  and 
Sadducees.  Both  these  sects  taught  errors ;  but  opposite  errors. 
The  Pharisees  added  to  the  word  of  God  ; — the  Sadducees  took  from 
it.  The  Pharisees  added  to  it  commandments  of  their  own  invention  ; 
the  Sadducees  took  from  it  all  but  the  five  books  of  Moses,  and  even 
these  they  did  not  fully  believe,  for  they  would  receive  nothing  that 
they  did  not  understand.  The  Pharisees  were  superstitious, — the 
Sadducees  were  skeptical.  The  world  is  now  full  of  persons,  who, 
though  bearing  different  names,  preach  doctrines  like  those  of  the 
Pharisees  and  Sadducees.  Papists  resemble  the  Pharisees,  and  infi- 
dels the  Sadducees. 

Were  even  the  disciples  in  danger  of  being  tainted  by  bad  doctrine  l 
Ought  we  not  to  fear  its  evil  influence  ?     Bad  doctrine,  like  infected 


230  CHRIST  CURES  A  BLIND  MAN  [mAY  li5. 

aiPy  finds  entrance  through  the  smallest  aperture,  and  unseen  spreads  a 
pestilence  all  around.  As  leaven  will  change  the  nature  of  a  whole 
lump  of  flour,  so  bad  doctrine  will  injure  all  the  powers  of  the  mind, 
and  all  the  .feelings  of  the  heart.  The  venerable  How  ells  used  to 
say,  "  Error  in  principle  is  the  parent  of  vice  in  practice. ^^  If  it  be  so, 
how  carefully  we  ought  to  shun  bad  doctrine  !  Though  we  may  be 
well  instructed  in  the  truth,  yet  we  are  liable  to  be  corrupted  by  false 
teachers.  There  are  some  melancholy  instances  of  persons  who  had 
instructed  thousands  by  their  pious  writings,  receiving  in  their  advan- 
ced years  false  principles  into  their  minds,  and  attempting  to  pervert 
those  whom  once  they  had  edified.  Our  constant  prayer  ought  to  be, 
"  Hold  thou  me  up,  that  my  footsteps  slip  not." 

By  what  mark  may  we  distinguish  good  doctrine  from  false  ?  By 
this  mark  ;  the  true  doctrine  exalts  Christ,  and  humbles  man  ;  it  is 
summed  up  in  these  words  :  "  0  Israel,  thou  hast  destroyed  thyself; 
but  in  me  is  thy  help,"  (Hosea  xiii.  9.) 

Evening  Scripture  portion.     1  John  IV.     The  truth. 


Mark  VIII.  22-26. — He  cures  a  blind  man  by  touching  him  ttvtce. 

There  is  one  circumstance  in  this  miracle  which  we  do  not  meet 
with  in  any  other — it  is  the  gradual  manner  in  which  the  cure  was  ef- 
fected ;  the  blind  man  was  not  suddenly  restored  to  sight,  but  by 
degrees. 

There  are  several  other  interesting  circumstances  connected  with 
this  miracle,  though  they  are  not  peculiar  to  it.  It  is  evident  that  this 
man  did  not  belong  to  the  town  of  Bethsaida,  for  after  he  was  cured, 
Jesus  desired  him  to  return  to  his  house,  but  not  to  enter  the  lown. 
Bethsaida  was  one  of  those  cities  most  highly  favored,  and  most  deeply 
guilty,  for  it  repented  not  at  the  preaching  of  Jesus.  On  this  account 
a  wo  was  pronounced  against  it.  "  Wo  unto  thee,  Bethsaida." 
The  friends  of  the  blind  man  heard  that  the  Lord  was  arrived  at  Beth- 
saida, and  they  went  thither,  and  besought  mercy  for  the  afflicted 
creature. 

It  often  happens  when  the  gospel  is  preached  in  a  town,  that  while 
it  is  despised  by  the  inhabitants  of  the  place,  it  is  valued  by  those  who 
live  in  distant  villages.  The  Lord  showed  his  displeasure  against  the 
people  of  Bethsaida,  by  leading  the  blind  man  out  of  the  town  before 
he  cured  him,  and  by  forbidding  him  to  return  there  afterwards.  Those 
who  hate  the  gospel  often  take  great  pains  to  avoid  hearing  it,  and  God 
sometimes  meets  their  wicked  desires  by  taking  measures  to  prevent 
their  being  troubled  by  the  unwelcome  sound. 

How  touching  is  the  account  of  the  kind  manner  in  which  Jesus 


MAY  16.]  CHRIST  CURES  A  BLIND  MAN.  231 

conducted  the  blind  man  out  of  the  town  !  "He  led  hini  by  the  hand." 
Behold  the  Son  of  God  leading  the  blind  by  a  way  that  he  knew  not,  to 
the  retired  spot  in  which  he  intended  to  restore  him  to  sight.  Perhaps 
this  blind  man  was  but  little  acquainted  with  his  benefactor,  and  was 
not  fully  aware  of  his  power  to  cure  his  blindness.  Thus  many  are 
led  by  Jesus  to  the  place  where  they  are  converted.  They  know  not 
whither  the  events  of  Providence  are  guiding  them ;  they  know^  not 
why  they  are  removed  from  one  place  to  another ;  why  one  path  is 
blocked  up,  and  another  opened  before  them,  till  at  length  they  find 
that  all  was  arranged  to  bring  about  this  blessed  end,  the  opening  of 
their  blind  eyes. 

Jesus  cured  this  blind  man  by  the  use  of  outward  means,  and  not  by 
his  word  alone  ;  He  spat  on  his  eyes,  and  touched  them.  Perhaps  he 
did  so  that  he  might  more  fully  convince  him  that  He  alone  was  the 
author  of  his  cure  ;  there  was  a  virtue  in  his  touch,  a  power  in  the 
simplest  means  when  applied  by  Him,  that  could  remove  blindness. 
Thus  it  is  now.  The  most  trifling  circumstances  are  made  by  the 
po'wer  of  Christ  effectual  to  open  the  eyes  of  unbelievers. 

A  few  years  ago,  an  infidel  saw  a  child  reading  the  Bible,  and  said 
to  him,  in  a  scornful  manner,  "  You  cannot  comprehend  that  book,  why 
do  you  read  it  ?"  The  child  replied,  "  I  delight  in  it,  and  therefore  I 
try  to  understand  it."  This  simple  answer  struck  the  infidel  so  power- 
fully, that  he  was  led  to  reflect  seriously  on  the  cause  of  his  unbelief, 
and  to  apply  to  God  for  his  Holy  Spirit. 

This  blind  man,  it  appears,  had  not  been  horn  blind,  for  he  knew 
the  names  of  surrounding  objects.  His  sight  was  so  imperfectly  re- 
stored at  first,  that  it  was  only  by  their  movements  that  he  could  dis- 
tinguish men  from  trees  ;  he  knew  that  those  were  men  that  he  be- 
held, because  they  walked.  Jesus  would  not  suffer  him  to  remain  in 
this  state,  but  soon  completely  restored  his  sight.  He  laid  his  hand 
upon  him  the  second  time.  Are  not  we  reminded  by  this  account  of 
our  own  case  ?  Has  spiritual  light  been  bestowed  upon  us  ?  Is  that 
sight  perfect?  Can  we  understand  spiritual  things  distinctly  and 
fully  ?  We  must  reply,  *'  No,  we  see  through  a  glass  darkly."  Not 
through  such  a  glass  as  in  these  days  admits  light  into  our  rooms  ;  but 
we  see  spiritual  truths  in  the  same  confused  manner  that  objects  are 
seen  reflected  upon  ancient  mirrors,  which  were  only  made  of  polished 
brass.  This  is  the  state  of  the  most  enlightened  Christian ;  he  sees 
eternal  things  "  darkly. ^^  How  much  more  is  it  the  state  of  new  con- 
verts !  They  can  just  discern  (though  faintly)  what  it  is  most  neces- 
sary to  know ;  they  see  that  sin  is  hateful,  that  God  is  holy,  and  that 
Christ  is  precious  ;  but  there  are  many  important  truths  they  cannot 
distinguish  ;  and  when  they  meditate  on  them  they  are  perplexed  and 
distressed. 

What  is  the  only  remedy  for  the  darkness  of  our  minds  ?  The  touch 
of  Jesus.  Let  him  touch  us  by  his  Spirit  the  second  time,  and  the 
third  time.     Let  him  continue  to  touch  our  eyes  with  his  divine  eye 


232  CHRIST  PRONOUNCES  A  BLESSING  [may  17. 

salve,  till  we  can  see  him  as  he  is,  that  we  also  may  be  like  him 
When  the  apostle  Paul  wrote  to  the  Ephesians,  though  he  knew  they 
were  converted,  yet  he  told  them  that  he  constantly  prayed  that  the 
eyes  of  their  understanding  might  be  enlightened,  that  they  might 
know  the  hope  of  their  calling,  and  the  riches  of  their  glorious  inherit- 
ance. (Eph.  i.  18.)  These  are  the  things  that  we  so  dimly  discern. 
We  do  not  behold  the  excellency  of  heaven  with  sufficient  clearness. 
But  the  day  shall  come  when  those  who  now  see  imperfectly  shall  see 
face  to  face,  shall  know  even  as  they  are  known. 

"  O  glorious  hour,  O  blest  abode, 
I  shall  be  near  and  like  my  God, 
And  flesh  and  sin  no  more  control 
The  sacred  pleasures  of  the  soul." 

Those  are  indeed  miserable  who  say,  "  We  see,"  though  they  see  not. 
Let  us  continually  cry,  "  Anoint  our  eyes,  that  we  may  see  more  and 
more  of  thy  divine  glory,  O  blessed  Lord  !" 

Evening  Scripture  portion.    Ex.  XXXIII.     The  request  of  Moses. 


Matt.  XVL  13-20. — He  p'onounces  a  blessing  upon  Peter. 

In  this  passage  we  are  permitted  to  behold  Jesus  and  his  disciples 
in  sacred  retirement.  The  towns  of  Caesarea  Philippi  were  situated 
at  the  northern  part  of  the  land,  where  the  Lord  was  in  some  degree 
relieved  from  the  pressure  of  the  multitude.  Such  seasons  he  devoted 
to  the  instruction  of  his  beloved  apostles.  With  them  he  joined  in 
holy  exercises.  We  never  hear  of  his  praying  with  the  multitude  ; 
but  we  know  that  he  often  prayed  alone  with  his  chosen  flock.  After 
his  prayer,  he  conversed  with  them  upon  sacred  subjects.  He  asked 
them,  *'  Whom  do  men  say  that  I  the  Son  of  man  am  ?"  It  appears 
from  their  answer,  that  the  multitude  did  not  believe  him  to  be  the  Son 
of  God.  But  when  he  asked  his  disciples  who  he  was,  Simon  Peter 
answered  for  the  rest:  "Thou  art  the  Christ,  the  Son  of  the  living 
God." 

The  Lord  was  pleased  with  this  bold  confession  of  faith,  and  he 
said,  "  Blessed  art  thou,  Simon  Barjona."  When  Peter  first  came  to 
Jesus,  Simon  was  his  name,  but  Christ  gave  him  the  name  of  Peter 
which  means  a  stone.  Who  was  it  had  taught  Peter  that  Jesus  was 
the  Son  of  God  ?  Flesh  and  blood  had  not  taught  him ;  that  is,  no 
man  had  taught  him  ;  but  the  Father  himself.  Men  can  never  make 
us  believe  in  Christ ;  they  cannot  give  us  faith.  It  comes  from  God 
alone.  Those  who  have  not  been  taug:ht  by  God,  may  appear  to  be 
religious  ;  but  they  will  forsake  Christ  in  times  of  persecution.     But 


MAY  17.]  UPON  PETER.  233 

Peter  would  in  the  end  (though  not  at  first)  prove  firm  as  a  stone. 
Christ  knew  this  when  he  said,  "  Thou  art  Peter." 

But  was  Peter  the  rock  on  which  Christ  would  build  his  church  ? 
No.  There  is  only  one  rock,  that  is  Christ  himself.  Peter  had  Just 
declared,  "  Thou  art  the  Christ."  By  believing  this  truth,  sinners  are 
saved.  Peter,  after  his  Lord's  ascension,  often  proclaimed  this  truth. 
On  one  occasion,  he  said  before  the  enemies  of  his  crucified  Master, 
"  This  is  the  stone  which  was  set  at  naught  of  you  builders,  which  is 
become  the  head  of  the  corner;  neither  is  there  salvation  in  any  other, 
for  there  is  none  other  name  given  under  heaven  among  men  whereby 
we  must  be  saved."  (Acts  iv.  11,  12.)  Have  we  believed  in  this 
name  ?     Unless  we  do  believe,  we  must  perish. 

True  believers  are  called  the  church.  It  was  of  this  church  that 
Christ  spoke  when  he  said,  "  The  gates  of  hell  shall  not  prevail  against 
it."  By  the  gates  of  hell  he  meant  the  powers  of  darkness,  or  Satan 
and  his  angels,  who  are  now  trying  to  destroy  the  church  of  Christ ; 
but  they  never  can  succeed,  because  it  is  built  upon  the  eternal  rock. 

Christ  showed  great  favor  to  Peter,  when  he  said,  "  I  give  unto  thee 
the  keys  of  the  kingdom  of  heaven."  Power  belongs  to  God  alone. 
He  shuts,  and  no  man  opens,  and  opens  and  no  man  shuts  ;  but 
Christ  communicated  some  of  his  own  power  to  his  apostles.  Before 
he  ascended  to  heaven,  he  breathed  on  them  and  said,  "  Receive  ye 
the  Holy  Ghost.  Whosesoever  sins  ye  remit,  they  are  remitted  to 
them,  and  whosesoever  sins  ye  retain,  they  are  retained."  The  apostles 
proved  their  authority  by  the  miracles  they  wrought. 

It  was  not  to  Peter  alone  that  power  was  given,  but  to  all  the 
apostles.  We  find  from  reading  the  book  of  Acts,  that  Peter  pos- 
sessed no  authority  over  his  brethren.  Why  then  did  Jesus  on  this 
occasion  say  to  him  especially,  "  I  give  unto  thee  the  keys  of  the 
kingdom  of  heaven."  The  reason  seems  to  be,  that  as  it  was 
Peter  who  had  made  the  declaration,  "  Thou  art  the  Christ,"  it  was 
to  him  that  Jesus  replied.  After  the  Lord  had  ascended,  Paul  be- 
came an  apostle,  and  though  he  called  himself  the  least  of  the  apostles, 
he  was  in  nothing  behind  the  very  chiefest  of  them ;  and  he  proved 
his  apostleship  by  the  signs  and  wonders  which  he  wrought. 

The  apostles  were  stewards  of  the  mysteries  of  God.  They  had 
the  keys  in  their  hands,  and  they  unlocked  their  Lord's  treasury,  and 
distributed  among  men  his  unsearchable  riches.  While  many  trample 
these  pearls  under  their  feet,  may  we  count  all  things  but  dross  for  the 
excellency  of  the  knowledge  of  Christ  Jesus  our  Lord. 

Evening  Scripture  portion.    Acts  III.     The  apostles  heal  a  lame  man. 

30 


234  CHRIST  REPROVES  PETER.  [maY  18 

Matt.  XVI.  21  to  end. — Christ  reproves  Peter, 

In  our  last  reading,  Peter  was  called  "  blessed,"  and  was  promised 
many  privileges  ;  now  he  is  rebuked  as  "  Satan."  Yes,  the  meek  and 
gentle  Jesus  uttered  this  severe  rebuke,  "  Get  thee  behind  me, 
Satan."  Thus  we  see  that  a  true  believer  is  liable  to  displease  the 
Lord. 

Peter  was  a  true  believer  ;  yet  on  this  occasion  he  acted  the  part  of 
Satan  towards  his  Master,  by  advising  him  not  to  endure  suffering. 
No  doubt  he  was  partly  actuated  by  affection,  but  his  Master  did  not 
overlook  the  fault  on  that  account.  Peter  ought  to  have  had  the 
glory  of  God  more  at  heart  than  to  have  wished  the  Son  of  God  not 
to  fulfil  his  glorious  work,  even  unto  death.  Christ  therefore  calls 
him  an  offence,  or  a  stumbling-block.  Those  are  not  our  best  friends, 
who  endeavor  to  persuade  us  to  please  ourselves,  rather  than  to  please 
God.  We  should  be  afraid  to  listen  to  them,  and  we  should  prefer 
the  friendship  of  those  who  counsel  us  to  endure  hardness,  as  good 
soldiers  of  Jesus  Christ. 

Probably  there  lurked  at  the  bottom  of  Peter's  heart  a  desire  him- 
self to  escape  suffering  with  a  suffering  master ;  therefore  Jesus  told 
him  plainly  that  he  must  deny  himself,  and  take  up  his  cross.  Nor 
did  he  speak  to  him  alone,  but  to  each  of  us.  "  If  any  man  will 
come  after  me,  let  him  deny  himself,"  that  is,  his  earthly  desires,  for 
ease,  pleasure,  riches,  esteem, — "  and  let  him  take  up  his  cross,"  thaf 
is,  let  him  prepare  even  to  die  for  my  sake.  The  spirit  of  a  Chris- 
tian is  the  spirit  of  a  martyr ;  he  is  ready  to  give  up  all  things,  even 
life  itself,  for  Christ. 

Many  souls  have  been  converted  by  this  solemn  appeal,  "  What  is 
a  man  profited  if  he  shall  gain  the  whole  world  and  lose  his  own 
soul  ?"  It  was  a  sermon  preached  upon  this  text  that  first  led  the 
missionary  John  Williams  to  care  for  his  soul.  He  was  an  ungodly 
youth  at  the  time  he  heard  it ;  but  afterwards  he  gave  up  the  world, 
took  up  his  cross,  and  followed  Christ.  At  length  he  lost  his  hfe  in 
his  service.  Having  landed  upon  the  island  of  Erromango,  in  the 
New  Hebrides,  hoping  to  preach  the  gospel  there,  he  was  pursued  by 
the  natives.  He  had  just  reached  the  sea,  when  he  fell  down,  was 
overtaken,  and  bruised  to  death  by  the  clubs  of  the  savages.  His 
blood  was  mingled  with  the  waves,  his  flesh  was  devoured  by  canni- 
bals, and  his  bones  made  into  fish-barbs.  But  will  he  regret  the 
choice  he  made,  in  the  day  when  the  Son  of  man  shall  come  in  his 
glory  ?  When  we  consider  what  the  Son  of  God  gave  \ip  for  our 
sakes,  how  little  every  sacrifice  appears  that  we  can  make  for  him  ! 
Oxn  great  motive  ought  to  be  ^^  gratitude'''  to  him  who  shed  his  blood 
for  sinners  ;  and  it  is  the  great  motive  of  all  true  Christians. 

What  did  Jesus  mean  when  he  said,  "  There  be  some  standing 
here   whicih  shall  not  taste  of  death,  till  they  see  the  Son  of  man 


MAY  19.]  THE  TRANSFIGURATION.  235 

Obming  in  his  kingdom."  He  could  not  mean  that  some  of  his 
apostles  would  live  till  he  came  to  judge  the  world  ;  for  he  has  not 
come  yet,  and  they  have  long  been  dead.  Did  he  mean  that  some  of 
them  should  soon  see  him  in  his  glory  ?  In  the  next  chapter  there  is  an 
account  of  his  glorious  appearance  upon  a  mountain,  in  the  presence 
of  three  of  the  apostles.  Could  men  now  see  Jesus  as  he  will  appear 
when  he  comes  in  clouds  as  King  of  kings,  and  Lord  of  lords,  how 
mean  and  worthless  all  earthly  glory  would  appear  ! 

Evening  Scripture  portion.    2  Cor.  XI.     Sufferings  for  ChrisVs  sake. 


Matt.  XVII.  1-4. — The  Transfiguration. 

We  lately  read  of  Jesus  conversing  with  his  disciples  respecting 
his  sufferings.  Now  we  read  of  his  unveiling  to  them  his  glory. 
The  prophet  Isaiah  foretold  that  his  face  should  be  more  marred  (or 
disfigured)  than  the  face  of  any  man.  (Is.  lii.  14.)  No  doubt,  there- 
fore, he  wore  usually  an  aspect  of  care  and  sorrow ;  but  on  this  oc 
casion  he  permitted  the  glories  of  his  divine  nature  to  shine  forth 
through  his  frail  earthly  tabernacle.  Thus  he  gave  us  a  glimpse  of 
the  glory  which  awaits  all  the  saints  ;  for  when  they  shall  see  Him  as 
he  is,  they  shall  be  Hke  Him,  and  their  vile  bodies  shall  be  changed 
into  the  likeness  of  his  glorious  body. 

The  mountain  upon  which  this  change  in  the  appearance  of  the 
Lord  took  place,  is  supposed  to  be  Mount  Tabor,  in  Galilee.  This 
mountain  stands  alone,  and  its  top  is  not  pointed  like  that  of  most 
mountains,  but  broad  and  flat,  and  therefore  well-suited  for  a  resting 
place.  Its  height  is  not  great.  In  one  hour  it  may  be  ascended.  In 
this  retired  and  lovely  spot  our  Saviour  was  praying  (as  St.  Luke  in- 
forms us)  with  three  of  his  disciples,  when  his  form  underwent  a 
most  glorious  alteration.  Have  not  many  of  his  servants  in  all  ages 
experienced  a  like  glorious  change  in  their  feelings  when  engaged  in 
prayer  ?  Has  not  the  gloom  that  oppressed  them  when  they  began 
to  pour  out  their  souls  before  God,  been  succeeded  by  the  light  of 
heavenly  day  ? 

The  Saviour  was  attended  on  the  mount  by  two  heavenly  visitants, 
Moses  and  Elias.  Like  their  Lord,  both  these  holy  men,  when  on 
earth,  had  fasted  for  forty  days  in  the  wilderness.  But  all  their  suf- 
ferings were  over,  while  the  bitterest  sufferings  of  Jesus  were  yet  to 
come.  These  prophets  were  well  prepared,  by  what  they  had  them- 
selves endured,  to  comfort  their  Lord  in  the  prospect  of  his  agonizing 
death.  That  death  was  the  subject  of  their  discourse.  The  Saviour 
could  obtain  no  consolation  from  his  apostles ;  their  minds  were  still 
dazzled  by  hopes  of  earthly  glory;  but  he  could  obtain  the  most 
tender  sympathy  from  the  discourse  of  his  glorified  servants. 


236  THE  VOICE  OF  GOD  ON  THE  MOUNT.  [may  20 

The  appearance  of  those  departed  saints  on  the  mount,  is  calcu- 
lated to  comfort  us  also  in  the  prospect  of  death.  Are  we  not  led  from 
this  fact,  (as  from  many  others,)  to  believe,  that  the  spirits  of  the  saints 
do  immediately  pass  into  glory,  and  that  they  do  not  wait  for  the  gene- 
ral resurrection  to  be  introduced  into  the  presence  of  Christ  ? 

How  was  it  that  Peter  knew  that  the  glorious  persons  he  beheld 
were  Moses  and  Elias  ?  We  are  not  informed  by  what  means  the 
discovery  was  made.  But  does  not  this  circumstance  give  us  reason 
to  believe  that  we  shall  know  the  saints  in  glory, — not  only  our  oion 
friends,  whom  we  loved  upon  earth,  but  all  the  saints  ?  How  delightful 
is  the  prospect !  What  will  be  the  raptures  of  fellowship  with  such  a 
company  !  And  yet  this  will  be  one  of  the  lesser  delights  of  heaven, 
for  the  presence  of  Jesus  will  be  the  chief. 

Peter  was  delighted  with  the  scene,  and  desired  that  it  should  never 
be  interrupted.  In  the  warmth  of  his  feelings,  he  made  an  unwise 
request ;  he  asked  permission  to  prepare  three  tents,  for  the  abode  of 
Christ  and  his  prophets.  It  was  unwise^  because  Peter  himself  was 
not  fit  to  continue  in  such  a  scene  ;  flesh  and  blood  cannot  inherit  the 
kingdom  of  God  ;  we  must  therefore  all  be  changed^  and  this  mortal 
must  put  on  immortality.  Besides  this,  Peter  forgot  the  unwelcome 
truths  that  his  Master  had  lately  revealed  ;  he  forgot  that  Christ  must 
be  offered  as  a  sacrifice  for  sin  before  he  could  enter  into  his  glory, 
and  that  his  disciples  must  partake  of  his  sufferings,  before  they  could 
partake  of  his  glory.  But  though  the  request  betrayed  an  ignorant 
mind,  it  showed  an  affectionate  heart.  Had  not  Peter's  heart  been 
full  of  love  to  his  Lord,  he  would  not  have  thought  it  such  exceeding 
joy  to  behold  Christ  and  his  saints,  and  to  hear  their  conversation. 
No  ungodly  man  would  feel  satisfied  in  such  company  ;  he  would  feel 
anxious  to  escape  to  his  earthly  delights,  and  his  congenial  society. 
He  would  not  say,  "  It  is  good  for  me  to  be  here."  It  is  a  sign  we 
have  made  one  step  in  religion,  if  we  really  prefer  the  society  of  the 
godly  to  any  other  pleasure.  Yet  there  may  still  be  much  that  is  weak 
and  wavering  in  our  hearts,  as  there  was  in  Peter's.  It  is  hard  to 
attain  to  the  feelings  of  Paul  when  he  said,  "  I  reckon  that  the  suffer 
ings  of  this  present  time  are  not  worthy  to  be  compared  with  the  glory 
which  shall  be  revealed  in  us."     (Rom.  viii.  18.) 

Evening  Scripture  portion.    Ps.  XVI.  XVII.    Heavenly  desires. 


Matt.  XVII.  5-9. — The  voice  of  God  on  the  Mount. 

In  the  Old  Testament,  we  read  of  God  speaking  to  Israel  from  the 
top  of  Mount  Sinai.  On  that  occasion  there  was  blackness,  and  dark- 
ness, and  tempest,  and  the  sound  of  a  trumpet,  and  the  voice  of  words  • 


MAY  20.]       THE  VOICE  OF  GOD  ON  THE  MOUNT.  237 

SO  terrible  was  the  sight,  that  even  Moses  said,  "  I  exceedingly  fear 
and  quake  ;"  and  so  terrible  was  the  sound,  that  Israel  entreated  that 
they  might  hear  the  voice  of  God  no  more.     (Deut.  v.  25.) 

In  how  different  a  manner  God  spoke  to  the  three  favored  apostles 
on  the  summit  of  Mount  Tabor !  And  what  was  the  reason  of  this 
difference  ? 

The  words  that  the  Father  spoke  tell  us  why  he  laid  aside  his  ter- 
rors, and  arrayed  himself  in  the  mildest  beams  of  celestial  glory.  He 
was  well  pleased  in  his  beloved  Son.  His  wrath  against  a  guilty 
ivorld  was  displayed  upon  Mount  Sinai ;  his  delight  in  his  righteous 
Son  was  manifested  upon  Mount  Tabor.  Neither  was  his  favor 
shown  to  his  Son  alone,  but  to  those  three  trembling  apostles  who 
loved  that  Son ;  for  they  also  entered  into  the  bright  cloud.  Why 
then  were  they  so  sore  afraid  ?  Why  did  they  fall  on  their  faces  ? 
Because,  since  man  became  a  sinner,  he  has  never  been  able  to  bear 
the  manifestation  of  the  glory  of  Jehovah.  The  smoke  and  the  tor- 
ments of  hell  are  not  the  only  sights  that  would  overwhelm  a  mortal 
man ;  the  brightness  and  the  joys  of  heaven  would  be  more  than  he 
could  bear  to  behold.  Now  Peter  perceived  how  unwisely  he  had 
spoken  when  he  had  requested  always  to  abide  on  that  mountain  top. 
But  God,  who  knew  the  weakness  of  his  dying  creatures,  did  not  pro- 
long the  glorious  scene.  In  a  little  while  the  apostles  were  left  alone 
with  Jesus.  Though  they  felt  his  familiar  hand,  and  heard  his  well- 
known  voice,  yet  at  first  they  could  hardly  believe  that  the  heavenly 
vision  was  past.  St.  Mark  records  that  they  "  looked  round  about, 
and  saw  no  man  any  more,  save  Jesus,  with  themselves." 

Who  can  conceive  the  feelings  with  which  those  three  apostles  de- 
scended the  mount !  They  had  seen  heaven  come  down  to  earth ; 
how  could  they  return  to  earth  again !  They  had  beheld  glorified  saints ; 
they  had  heard  the  voice  of  the  eternal  Father ;  they  had  witnessed 
the  glories  of  their  beloved,  yet  despised  Master.  Who  can  doubt  that 
their  hearts  were  burning  with  the  desire  to  describe  the  wonderful 
scene  to  their  brethren  at  the  foot  of  the  mount,  and  perhaps  even  to 
declare  it  to  the  proud  enemies  that  continually  assailed  them  with 
taunts  and  reproaches.  But  Jesus  imposed  silence  upon  them.  He 
said,  "  Tell  the  vision  to  no  man,  till  the  Son  of  Man  be  risen  again 
from  the  dead."  He  knew  that  at  this  time  they  would  have  been  dis- 
beheved,  if  they  had  related  what  they  had  seen.  It  was  enough  for 
these  blessed  disciples  that  they  themselves  had  enjoyed  a  glimpse  of 
celestial  glory.  The  recollection  would  help  to  sustain  their  faith 
when  they  should  behold  their  Lord  agonizing  and  bleeding  in  the 
garden  ;  for  it  is  remarkable  that  Jesus  chose  the  same  men  to  be  wit- 
nesses of  his  glory  and  of  his  agony. 

And  why  did  he  distinguish  these  three  above  their  brethren  ?  Was 
it  not  because  they  were  appointed  to  endure  peculiar  trials  ?  The 
Lord  foretold  that  James  and  John  would  drink  of  his  cup  of  bitter- 
ness, and  be  baptized  with  his  baptism  of  suffering ;  and  he  prepared 


238  CHRIST  CONVERSES  WITH  HIS  DISCIPLES.  |  MAY  21 

Peter  for  the  painful  and  ignominious  death  of  the  cross.  Jesus 
knows  beforehand  what  sufferings  each  of  his  servants  will  be  called 
to  endure,  and  he  knows  who  most  needs  bright  displays  of  his  present 
glory,  and  near  views  of  his  past  agonies.  In  acute  suffering  of  any 
kind,  the  thoughts  that  most  sustain  the  mind  are  the  remembrance  of 
Christ  crucified,  and  the  anticipation  of  beholding  Christ  glorified. 
How  many  have  said,  when  in  great  pain,  "  What  are  my  sufferings 
compared  to  the  sufferings  of  Jesus  for  my  sinsl"  How  many  when 
pressed  down  with  sorrow  have  felt,  "  How  soon  will  the  sight  of  my 
glorious  Redeemer  make  my  present  grief  appear  light  as  air  !" 

Evening  Scripture  portion.     Ex.  XIX.     'Mount  Sinai. 


Matt.  XVH.  10-13. — Christ  converses  with  his  disciples  respecting 

Elijah. 

As  the  disciples  descended  the  Mount  of  Transfiguration,  they 
ventured  to  enter  into  conversation  with  their  Lord.  They  knew  so 
well  the  condescension  of  their  Master,  that  they  even  proposed  a 
difficult  question  on  a  subject  that  perplexed  them.  It  was  this  : 
"  Why  say  the  Scribes  that  Elias  must  first  come  ?"  (that  is,  before 
the  Messiah.)  Their  thoughts  naturally  dwelt  upon  the  wonderful 
scene  they  had  just  beheld.  They  had  seen  the  prophet  Elijah. 
They  remembered  having  heard  their  Scribes,  or  teachers,  declare 
that  God  would  send  Elijah  before  his  great  and  dreadful  day.  Nor 
had  the  Scribes  been  mistaken  in  this  declaration,  for  it  is  contained 
in  the  last  chapter  of  the  Old  Testament,  in  Malachi  iv.  Yet  the 
appearance  of  Elijah  on  the  Mount  was  not  the  real  fulfilment  of  that 
prophecy.  Our  Lord  himself  explained  this  difficult  subject,  and 
declared  that  John  the  Baptist  had  been  prophesied  of  under  the  name 
of  Elijah.  It  is  evident  that  this  explanation  surprised  the  disciples. 
Perhaps  they  had  never  heard  that  the  angel  had  told  Zacharias,  (the 
father  of  John  the  Baptist,)  that  his  expected  son  should  come  in  the 
spirit  and  power  of  Elias.  There  was  a  great  resemblance  between 
these  two  prophets ;  their  characters,  their  offices,  their  habits,  their 
afflictions,  were  similar.  But  in  one  point  the  difference  between 
them  was  striking — their  manner  of  departing  out  of  this  world  ; 
Elijah  ascended,  like  a  conqueror,  in  a  chariot  of  fire ;  John  was 
executed,  like  a  criminal,  in  a  prison.  In  this  one  point  wherein  John 
the  Baptist  differed  from  Elijah,  he  enjoyed  the  far  greater  honor  of 
resembling  his  divine  Lord. 

The  Saviour,  after  alluding  to  the  treatment  John  had  received, 
added,  "  Likewise  also  shall  the  Son  of  Man  suffer  of  them."     The 


MAY  22.]  THE  AFFLICTED  FATHER.  239 

disciples  were  unwilling  indeed  to  believe  that  their  Master  should 
suffer.  Though  John,  who  was  a  mortal  man,  might  fall  a  victim  to 
the  malice  of  his  enemies,  they  thought  it  impossible  that  the  Son  of 
God  should  thus  end  his  glorious  career.  But  the  Jews  always  per- 
secuted the  living  prophets.  They  venerated  those  who  were  no 
longer  on  earth ;  but  they  hated  those  who  lived  in  their  own  day. 
The  name  of  Elijah  was  much  set  by ;  but  the  name  of  the  Baptist 
was  despised.  The  Jews  little  imagined  that  the  preacher  in  the  wil- 
derness, clad  in  rough  garments,  and  followed  by  the  poor  among  the 
people,  was  the  representative  of  the  illustrious,  the  glorified  Elijah. 
Jesus  truly  said  of  John  the  Baptist,  *'  They  knew  him  not."  Even 
so  it  is  now.  The  world  knows  not  the  servants  of  God.  They 
speak  with  reverence  of  some  holy  men  who  are  dead,  such  as  the 
apostles,  the  martyrs,  the  reformers ;  while  they  often  treat  with  con- 
tempt many  of  the  living  who  most  resemble  those  departed  saints. 

In  their  own  day,  how  were  the  apostles  regarded  ?  One  of  them- 
selves declares  that  they  were  counted  as  "  the  filth  of  the  earth," 
and  as  "the  offscouring  of  all  things."  (1  Cor.  iv.  13.)  And  how 
were  the  martyrs  esteemed  in  their  day  ?  When  that  undaunted 
sufferer,  Bennet,  was  burning  at  the  stake  near  Exeter,  in  the  reign  of 
our  eighth  Henry,  the  men  and  women  who  stood  around,  ran  with 
the  alacrity  of  demons,  to  gather  either  a  stick,  or  a  bundle  of  furze ; 
that  each  might  have  some  share  in  the  death  of  one  whom  they 
esteemed  a  "  vile  heretic.*'*     Truly  "  they  knew  him  not." 

Evening  Scripture  portion.    2  Kings  II.    ElijalCa  translation. 


Mark  IX.  14.-^!.— The  afflicted  father. 

When  the  Lord  reached  the  foot  of  the  Mount,  he  beheld  a  scene 
of  sin,  and  sorrow,  and  suffering.  There  were  the  scornful  scribes, 
the  weak  and  wavering  disciples,  the  poor  demoniac,  and  the  afflicted 
father,  with  the  wondering  multitude  gathered  around  them.  How 
unlike  was  this  scene  from  that  which  the  three  apostles  had  just 
witnessed  on  the  top  of  the  mountain  !  There  all  was  light  and  love, 
perfect  bliss,  and  ineffable  joy.  Angels  behold  the  same  painful 
contrast,  for  as  they  gaze  upon  the  glory  of  God,  they  also  watch 
over  the  sorrows  of  men. 

It  seems  as  if  our  Lord  must  have  retained  a  measure  of  brightness 
upon  his  countenance ;  for  it  is  said  that  the  people  were  greatly 
amazed  when  they  saw  him,  and  it  is  difficult  to  conjecture  any  other 
cause  for  their  amazement.     At  that  moment  might  be  seen  on  one 

*  S^e  £n]i[U&h  Martyrology,  by  Charlotte  Elizabeth,  vol.  i.  p.  86. 


240  THE  AFFLICTED  FATHER.  [may  22. 

spot  the  effects  of  heavenly  influence,  and  hellish  power.  The  Son 
of  God  still  shone  with  some  Hngering  beams  of  the  Father's  glory ; 
while  the  afflicted  youth  was  reduced  by  Satan  to  the  most  degraded 
condition.  How  affecting  was  the  sight !  A  human  being,  made  in 
the  image  of  God,  lay  on  the  ground,  and  wallowed  foaming.  Each 
of  us  stands  now  between  two  opposite  states.  Shall  we  ascend  to  a 
fairer  world,  where  Christ  and  his  glorified  saints  enjoy  unspeakable 
bhss  ?  or  shall  we  sink  into  that  place  where  the  slaves  of  Satan 
suffer  every  sort  of  degradation  and  misery?  Now  is  the  time  to 
apply  to  Jesus,  as  the  sorrowful  father  did,  that  we  may  obtain 
deliverance  from  our  great  enemy.  The  same  power  that  released 
this  youth  from  Satan's  chain,  can  free  every  other  captive. 

The  case  was  a  very  inveterate  one.  It  was  one  of  long  standing, 
and  great  malignity ;  therefore  it  was  the  better  suited  to  display  the 
Almighty  power  of  Jesus.  He  loves  to  save  where  it  is  most  evident 
that  no  other  hand  but  His  can  afford  help. 

The  prayers  of  the  father  showed  a  weak,  though  a  true  faith. 
"  If  thou  canst  do  any  thing,  have  compassion  on  us  and  help  us."  A 
severe  master  would  have  rejected  such  a  prayer  as  this.  But  Jesus 
cherishes  the  tenderest  bud  of  living  faith.  He  answered,  "  If  thou 
canst  believe,  all  things  are  possible  to  him  that  believeth."  The  poor 
man  was  encouraged  by  this  assurance  to  offer  up  a  still  more  earnest 
prayer  than  before.  He  cried  out  with  tears,  ''  Lord,  I  believe  ;  help 
thou  mine  unbelief."  Did  not  the  Holy  Spirit  dictate  this  prayer? 
"  We  know  not  what  we  should  pray  for  as  we  ought ;  but  the  Spirit 
itself  maketh  intercession  for  us  with  groanings  which  cannot  be 
uttered."  (Rom.  viii.  26.)  Have  our  hearts  ever  been  so  full  of  good 
desires  that  we  could  only  speak  a  few  words  ?  And  were  these 
words  half  choked  with  tears  and  sobs  ?  God  has  heard  those 
prayers.  He  never  despises  the  broken  and  contrite  heart.  He 
attended  to  the  prayer  of  this  poor  man. 

Satan  showed  his  malice  against  the  youth  who  was.  going  to  be 
delivered  from  his  power.  The  evil  spirit  rent  the  youth  sore,  before 
he  came  out  of  him,  and  he  left  him  as  one  dead.  Many  have  found 
that  Satan  has  pursued  them  with  the  most  painful  temptations,  just 
as  they  were  escaping  from  his  bondage.  The  tenderness  of  Jesus  is 
as  striking  as  the  malice  of  Satan.  The  Lord  took  the  poor  youth  by 
the  hand  and  lifted  him  up. 

It  was  the  father's  faith  that  had  obtained  the  restoration  of  his 
son.  Here  is  an  encouragement  for  parents.  If  Jesus  showed  so 
much  compassion  to  one  who  prayed  for  a  bodily  cure  for  his  son, 
how  much  more  must  he  feel  for  those  who  implore  spiritual  bles- 
sings for  their  children ! 

Evening  Scripture  portion. 
Rom.  VIII.  18  to  end.     The  Spirit's  intercession. 


MAY  23.]  ON  THE  POWER  OF  FAITH.  241 


Matt.  XVI] .  19-21. — Christ  speaks  to  his  disciples  on  the  power  of 

faith. 

It  was  veiy  right  in  the  disciples  to  inquire  why  they  could  not  cast 
out  the  evil  spirit.  Whenever  we  have  been  foiled  in  an  attempt  to 
overcome  sin,  we  ought  to  inquire  what  is  the  reason  of  the  failure, 
and  we  shall  find  that  the  cause  was  the  unbelief  of  our  hearts.  Per- 
haps before  the  Lord  came  and  showed  his  power  in  casting  out  the 
spirit,  the  disciples  thought  that  the  obstacle  to  success  was  in  the 
father.  But  it  had  been  clearly  proved  that  the  father  was  in  a  fit 
state  of  mind  to  receive  the  mercy  he  implored.  The  hinderance  was 
in  the  disciples'  hearts  :  they  had  not  faith  enough  in  the  power  of  God 
to  enable  them  to  exercise  the  miraculous  gifts  that  had  been  bestowed 
upon  them. 

The  Lord,  after  having  told  them  of  their  unbelief,  added  these  re- 
markable words  :  "  If  ye  have  faith,  as  a  grain  of  mustard-seed,  ye 
shall  say  to  this  mountain.  Remove  hence  to  yonder  place,  and  it  shall 
remove  ;  and  nothing  shall  be  impossible  unto  you."  It  is  supposed 
that  our  Saviour  in  this  declaration  made  use  of  the  words  of  a  proverb, 
well  understood  among  the  Jews.  A  mustard-seed  was  a  term  used 
to  represent  a  very  small  quantity ;  because  a  mustard-seed  is  the 
smallest  of  all  seeds,  in  proportion  to  the  size  of  the  tree  it  produces. 
A  mountain  was  a  term  used  to  represent  a  very  great  difi^iculty  ;  be- 
cause a  mountain  cannot  be  removed  by  the  power  of  man.  Tlie 
meaning  of  our  Saviour's  words  appears  therefore  to  be  this  :  "  If  you 
have  even  a  small  degree  of  real  faith  concerning  the  gifts  that  I  have 
bestowed  upon  you,  you  will  be  able  to  perform  astonishing  miracles." 
It  was  the  duty  of  the  disciples  to  believe  that  God  would  help  them 
to  work  miracles.  And  why  was  it  their  duty  1  Because  Christ  had 
promised  to  enable  them  to  perform  them.  Faith  is  the  belief  of  God's 
promises.  It  is  not  our  duty  to  believe  that  God  will  help  us  to  work 
miracles.  And  why  not?  Because  God  has  not  promised  to  give  us 
that  power.  But  he  has  given  us  other  promises,  exceedingly  great 
and  precious  ;  and  if  we  possess  true  faith,  which,  like  a  mustard-seed, 
will  grow  continually,  we  shall  at  length  be  able  to  overcome  every 
difliculty  that  stands  in  the  way  of  our  salvation. 

What  difficulties  has  God  promised  to  enable  us  to  overcome  ?  He 
has  promised  to  enable  us  to  overcome  the  world.  "  Who  is  he  that 
overcometh  the  world,  but  he  that  believeth  that  Jesus  is  the  Son  of 
God?"  (1  John  v.  4.)  He  has  promised  to  enable  us  to  overcome 
the  body  of  death,  that  is  sin.  St.  Paul  said,  "  O  wretched  man  that  I 
am,  who  shall  deliver  me  from  the  body  of  this  death  ?  I  thank  God 
through  Jesus  Christ  our  Lord."  (Rom.  vii.  24,  25.)  He  has  prom- 
ised to  enable  us  to  overcome  the  devil :  "  Resist  the  devil,  and  he  wid 
flee  from  you."  God  will  fulfil  all  his  promises  to  us,  if  we  have  faith 
And  how  is  faith  to  be  obtained,  and  increased  ?     By  prayer,  and,  in 

31 


242  CHRIST  FORETELLS  HIS  SUFFERLNGS.  [maY  24 

some  cases,  by  fasting  also.  It  appears  the  disciples  had  neglect- 
ed to  pray  and  fast.  The  evil  spirit  that  possessed  the  youth  was  of  a 
peculiarly  malicious  and  violent  kind,  but  still  even  that  kind  might  be 
cast  out  by  prayer  and  fasting.  Let  us  therefore  never  complain  that 
we  cannot  overcome  any  sin ;  for  if  we  prayed  earnestly  we  should 
obtain  help  according  to  our  need.  There  is  nothing  too  hard  for  God 
to  do,  and  there  is  nothing  too  hard  for  believers  to  do,  when  called  and 
assisted  by  the  Lord.  St.  Paul  declared,  "  I  can  do  all  things  through 
Christ  which  strengtheneth  me." 

Evening  Scripture  portion.    Heb.  XI.  23  to  end.     The  power  of  faith. 


Luke  IX.  43-46. — Christ  foretells  his  sufferings. 

The  Lord  Jesus  took  every  opportunity  to  prepare  his  disciples  foi 
his  approaching  death.  He  knew  what  a  fearful  trial  it  would  prove 
to  their  weak  faith.  When  men  succeeded  in  apprehending  him,  and 
in  crucifying  him,  it  would  appear  to  human  eyes  as  if  he  could  not 
be  the  Son  of  God.  How  could  he  preserve  his  disciples'  faith  from 
failing  at  that  very  time  ?  By  showing  them  that  he  knew  beforehand 
all  he  should  suffer. 

It  is  in  the  same  way  that  the  Lord  now  seeks  to  preserve  the  minds 
of  his  followers  from  discouragement.  Does  it  per})lex  a  young  con- 
vert to  find  that  true  religion  is  despised  by  the  great  and  the  learned  ? 
Is  it  not  written,  "  Not  many  wise  men  after  the  flesh,  not  many  mighty, 
not  many  noble  are  called  ?" — Is  he  staggered  when  he  detects  hypo- 
crites among  the  professed  followers  of  Christ  ?  Is  it  not  written, 
"  Not  every  one  that  saith  unto  me,  '  Lord,  Lord,*  shall  enter  the  king- 
dom of  heaven  ?" — Is  he  dismayed  by  meeting  with  numerous  tempta- 
tions and  difficulties  in  his  own  path  ?  Is  it  not  written,  "  In  the  world 
ye  shall  have  tribulation  ?"  Thus  the  Lord  has  mercifully  prepared 
his  people  for  every  trial  of  faith  that  can  come  upon  them. 

Yet  there  is  need  to  say  continually  to  them,  *'  Let  these  sayings 
sink  down  into  your  ears."  We  are  disposed  to  pass  over  lightly  those 
things  which  we  do  not  like  to  hear.  The  disciples  could  not  bear  to 
hear  of  their  Lord's  painful  and  ignominious  death.  Each  display  of 
his  power  and  glory  filled  them  with  fresh  hope  that  nothing  but  suc- 
cess and  triumph  awaited  their  beloved  Master.  Therefore,  after  every 
such  display  he  reverted  to  the  unwelcome,  but  profitable  subject. 
When  descending  from  the  Mount  of  Transfiguration,  he  spoke  of  his 
sufferings  ;  when  he  had  wrought  one  of  his  most  splendid  miracles, 
(the  deliverance  of  the  furious  demoniac,)  he  dwelt  upon  the  mournful 
topic  of  his  death.  Yet  the  disciples  could  not  receive  this  truth  into 
their  hearts.     They  believed  it  in  a  degree,  for  S'    Matthew  says, 


;T7»I7ERSIT7] 


MAY  25.J  CHRIST  PAYS  TRIBUTE.  243 

**  They  were  exceeding  sorry,"  but  they  believed  it  in  a  very  faint  de 
gree.  Whence  arose  this  dulness  of» understanding?  The  Lord  need- 
ed not  to  impress  all  truths  upon  them  so  repeatedly.  They  under- 
stood that  he  was  the  Son  of  God,  and  that  he  was  able  to  conquer  all 
his  enemies.  They  understood  these  joyful  truths,  because  they  loved 
them  ;  but  they  understood  not  those  mournful  truths,  because  they 
did  not  love  them.  Their  hearts  were  still  full  of  worldly  desires.  In- 
stead of  being  humbled  by  the  want  of  faith  which  they  had  lately  be- 
trayed, they  disputed,  as  they  followed  their  Master,  which  should  be 
the  greatest. 

If  our  understandings  are  dull  in  spiritual  things,  it  is  because  our 
hearts  are  sinful.  Every  wrong  feeling  is  like  a  film  over  the  eye  of 
the  mind.  Till  we  are  converted  we  can  see  nothing  of  the  glory  of 
God ;  but  even  after  conversion  we  see  indistinctly ;  because  much 
sin  remains  in  our  hearts.  If  we  would  grow  in  the  knowledge  of 
Christ,  we  must  grow  in  grace.  St.  Peter  concludes  his  second. epis- 
tle with  these  words  :  "  Grow  in  grace,  and  in  the  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ.  To  whom  be  glory  both  now  and 
forever.     Amen." 

When  God  would  teach  his  servants,  he  often  first  sends  them  afflic- 
tions to  subdue  their  sins,  and  tlien  he  instructs  them  in  his  heavenly 
truths. 

EveHing  Scripture  portion.    1  Tiiess.  III.     The  qffliction8  of  believers. 


Matt.  XVII.  24  to  end. — Christ  pays  tribute. 

We  now  find  our  blessed  Lord  returned  to  his  own  city,  Capernaum, 
and  to  the  house  where  he  generally  lodged.  The  collectors  of  tribute- 
money  called  at  that  lowly  abode,  arid  seeing  Peter  near  it,  asked  him 
whether  his  Master  would  pay  the  sum  required  of  him.  This  tribute 
was  not  to  be  paid  to  Caesar,  the  emperor,  but  to  the  priests,  for  the 
sacrifices  of  the  temple.  Every  person  above  twenty  years  of  age 
was  required  to  pay  yearly  half  a  shekel,  ox  about  one  shilling  and 
threepence  of  our  inoney.  The  Lord  Jesus,,  as  the  Son  of  God,  might 
have  excused;  himself  from  paying  this  tribute  for  the  service  of  his 
own  Father,  because  kings  do  not  demand  taxes  from  their  own  chil- 
dren :  yet  he  would  not  use  this  privilege,  because  he  knew  that  it 
would  be  made  a  matter  of  accusation  against  him.  The  world  would 
have  misunderstood  his  motives.  They  would  have  suspected  him  of 
indifference  to  the  service  of  the  temple.  He  knew  this  was  an  occa- 
sion on  which  to  exercise  his  miraculous  powers.  His  divine  attributes 
now  shone  forth  in  a  most  glorious  manner.  He  displayed  his  Om- 
niscience,  for  he  described  the  circumstances  of  a  certain  fish  then 


244  CHRIST  TEACHES  HUMILITY.  [maY  26 

swimming  in  the  lake  of  Gennesareth.  He  showed  his  Omnipotence, 
for  he  caused  that  very  fish  to  come  to  Peter's  hook.  He  showed  also 
his  love  for  his  disciple  ;  as  the  piece  of  money  found  in  the  fish  was 
a  whole  shekel,  (in  value  about  half-a-crown,)  and  would  suffice  to  pay 
Peter's  tribute  as  well  as  his  Master's. 

This  miracle  was  calculated  to  strengthen  the  apostle's  weak  faith 
under  approaching  trials.  It  was  evident  that  He,  who  knew  all  about 
an  insignificant  fish,  must  foresee  the  manner  of  his  own  death  ;  it  was 
evident  that  He,  who  could  direct  the  movements  of  that  little  animal 
in  the  depths  of  the  sea,  could  escape  from  his  own  enemies,  if  he 
pleased  to  exert  his  Almighty  power. 

And  surely  this  miracle  must  be  a  comfort  to  all  God's  people.  The 
most  minute  circumstances  concerning  ourselves  are  seen  by  that  eye 
which  discerned  the  little  fish  in  the  water :  the  smallest  incidents  in 
our  lives  are  ordered  by  that  hand  which  brought  the  fish  to  Peter's 
hook.  Why  then  should  we  fear  ?  What  evil  can  betide  us,  if  we 
belong  to  Christ,  and  trust  in  him  ?  We  know  not  what  a  day  may 
bring  forth ;  but  He  does.  We  may  (like  him)  be  reduced  to  our  last 
piece  of  money,  but  he  can  supply  us  with  more  at  the  needful  mo- 
ment. How  can  any  be  so  unwise,  as  not  to  seek  the  favor  of  the  Gov- 
ernor of  the  whole  universe  ?  What  a  privilege  it  is  to  belong  to  his 
family  !     What  a  comfort  to  be  under  his  fatherly  care  ! 

Evening  Scripture  portion.    1  Kings  XVII.    Elijah  miraculously  fed. 


Mark  IX.  33-37. — Christ  teaches  humility  by  the  example  of  a  child. 

It  is  interesting  to  hear  what  the  Lord  Jesus  said  to  the  multitude 
in  his  public  discourses ;  but  it  is  still  more  interesting  to  hear  what 
he  said  to  his  disciples  in  his  private  conversations.  In  these  retired 
scenes-  we  behold,  and  admire,  not  only  his  wisdom,  but  also  his  pa- 
tience. 

How  displeasing  it  must  have  been  to  the  Lord,  while  he  was  talking 
of  his  sufferings,  to  know  that  his  disciples,  who  were  accompanying 
him  on  the  road,  were  disputing  who  should  be  the  greatest !  Yet  he 
'patiently  waited  for  a  seasonable  opportunity  of  reproving  them. 

When  he  was  come  into  the  house  he  asked  tnem,  "  What  was  it 
that  you  disputed  among  yourselves  by  the  way  ?"  Their  own  con- 
sciences told  them  that  they  had  acted  wrong,  and  they  were  ashamed 
to  acknowledge  their  fault  to  their  Master.  What  a  dignity  the  Lord 
preserved  among  his  most  familiar  friends  !  Though  gentle  and  con- 
descending, he  made  them  feel  ashamed  of  sin. 


MAY  27.]  CASTING  OUT  DEVILS  IN  CHRIST'S  NAME.  245 

Seated  among  his  disciples,  as  a  father  among  his  children,  he 
began  to  explain  to  them  their  error.  What  was  it  he  disapproved  ? 
It  was  the  feeling  whence  the  dispute  arose.  It  was  the  desire  to  be 
first.  Eve  ate  the  fruit  with  a  desire  to  be  as  God.  We,  her 
children,  inherit  this  wicked  desire.  The  grace  of  God  alone  can 
root  it  out  of  our  hearts. 

In  order  to  make  a  stronger  impression  upon  the  disciples'  minds, 
the  Lord  took  a  little  child,  and  set  him  in  the  midst  of  them,  as  an 
example  of  humility.  A  very  little  child  has  not  understanding 
enough  to  desire  to  be  first ;  the  thought  never  enters  into  its  mind. 
It  follows  its  mother  from  place  to  place,  caring  not  whether  she  be  a 
queen  or  a  peasant.  It  never  looks  for  admiration,  and  shrinks  from 
the  notice  of  all,  but  its  beloved  parents  and  nurses.  The  Christian, 
also,  ought  to  be  indifferent  to  earthly  distinctions.  He  is,  in  fact,  a 
pardoned  criminal,  and  should  be  too  deeply  peniten  for  his  trans- 
gressions against  his  Lord,  to  wish  for  honor  among  his  fellows. 

Observe  what  affection  Christ  showed  to  the  young  child.  He  took 
him  in  his  arms,  and  while  he  still  held  the  little  creature  in  his  em- 
brace, thus  spoke  to  his  disciples :  "  Whosoever  shall  receive  one  of 
such  children  in  my  name,  receiveth  me."  The  humble,  the  contrite, 
and  the  penitent,  are  such  children.  If  we  wish  to  please  our  Lord, 
we  shall  show  great  tenderness  to  his  humble  disciples.  Whatever 
crimes  they  may  have  committed  in  past  times,  we  shall  forget  thern, 
because  the  blood  of  Christ  has  blotted  them  out.  It  is  not  those 
who  have  committed  the  fewest  open  sins  that  God  loves  best ;  but 
those  who  are  the  least  in  iheir  own  eyes  ;  these  are  his  dearest  chil- 
dren.    It  is  our  honor  to  be  allowed  to  comfort  them. 

Evening  Scripture  portion. 
Numbers  XVI.  1-35.     The  rebellion  of  Korah,  Dathan,  and  Abiram. 


Mark  IX.  38-42. — Christ  directs  his  disciples  not  to  forbid  the  man 
who  cast  out  devils  in  his  name. 

When  our  Saviour  was  instructing  his  disciples,  he  permitted  them 
to  ask  him  questions,  and  to  express  their  doubts.  While  he  was 
teaching  them  the  duty  of  humility,  a  doubt  occurred  to  John's  mind 
respecting  his  own  conduct  on  a  late  occasion. 

It  was  frank  and  ingenuous  in  the  apostle  to  express  this  doubt  to 
his  Master.  He  suspected  that  he  had  acted  wrong,  but  he  did  not  on 
that  account  conceal  his  conduct.  How  apt  we  are  to  conceal  from 
the  friends  we  most  revere,  those  actions  which  we  fear  have  been 
faulty  !  while,  if  we  were  frankly  to  acknowledge  them,  we  might  ob- 
tain valuable  counsel. 


246  CASTING  OUT  UEVILS  IN  CHRIST'S  NAME.  [mAY  27 

Though  it  was  John  only  who  mentioned  the  circumstance,  yet  it 
appears  that  all  the  disciples  had  united  in  forbidding  the  man  to  cast 
out  devils.  Nine  of  them  had  very  lateiy,  from  unbehef,  failed  in 
working  a  miracle  ;  and  yet  they  ventured  to  forbid  a  man  whose  faith 
was  evidently  greater  than  their  own.  Did  not  this  conduct  betray 
much  presumption  ?  How  dreadful,  too,  was  the  calamity  from 
which  this  man  released  his  fellow-creatures,  even  from  Satan's 
bondage  !  Could  the  disciples,  see  the  poor  demoniac  just  before 
writhing  and  foaming,  now  peaceful  and  thoughtful,  and  forbid  a 
brother  to  attempt  to  deliver  others  from  their  sufferings  ?  Yes,  they 
were  so  blinded  by  one  false  notion,  that  they  overlooked  all  other 
considerations.  They  imagined  their  Master  would  set  up  a  temporal 
kingdom,  and  that  it  would  consist  of  those  only  who  were  called  (as 
■they  had  been)  to  follow  him  from  place  to  place.  But  our  Lord  had 
servants  who  were  not  required,  or  even  permitted  to  follow  him,  as 
the  apostles  did  ;  yet  they  also  were  dear  to  him.  They  were  dear  to 
him,  because  they  would  not  lightly  speak  evil  of  him.  The  world 
spoke  evil  of  Christ,  of  his  words,  of  his  works,  of  his  people. 
Those  who  did  not  speak  evil  of  him,  spoke  well  of  him ;  for  there  is 
no  such  thing  as  being  neuter  in  the  cause  of  Christ. 

What  did  Jesus  mean  by  these  words  :  "  He  that  is  not  against  us, 
is  on  our  part?"  He  meant,  that  there  is  no  such  thing  as  being 
neuter  in  religion.  All  men  are  on  one  side,  or  the  other.  There  are 
many  who  wish  to  keep  neuter.  They  are  afraid  of  being  on 
the  side  of  Satan,  but  they  have  not  resolved  to  be  on  the  side  of  Jesus. 
The  devil  reckons  these  among  his  most  trusty  servants  ;  such  cowardl;y 
spirits  are  less  likely  to  escape  from  him  than  those  who  openly  do  his 
work. 

But  the  man  who  cast  out  devils  in  the  name  of  Jesus  was  not  one 
of  those  undecided  characters.  At  a  time  when  all  the  rich  and  great 
were  joined  together  against  the  Son  of  God,  he  was  not  ashamed  to 
acknowledge  him.  Such  are  the  men  respecting  whom  our  Saviour 
declared,  that  those  who  give  them  a  cup  of  cold  water  shall  be 
blessed.  How  careful  we  ought  to  be  never  to  discourage  the  least  of 
God's  servants  !  They  may  not  belong  to  our  party,  but  they  may 
belong  to  Christ.  They  do  belong  to  Christ,  if,  instead  of  speak- 
ing lightly  of  him,  they  take  delight  in  praising  him  before  an  ungodly 
world ;  and  especially,  if  by  the  power  of  his  word,  they  release 
sinners  from  the  bondage  of  Satan.  We  must  wish  thoFC  to  prosper, 
who  convert  sinners  from  the  error  of  their  ways,  save  souls  from 
death,  and  hide  a  multitude  of  sins. 

Evening  Scripture  portion. 
Numbers  XI.  16  to  end.     Moses  will  not  forbid  the  prophets. 


MAY  28.]  THE  NEVER-DYING  WORM.  247 


Mark  IX  43  to  end. — Christ  warns  his  disciples  against  the  un- 
quenchable Jire,  and  never-dying  wm'm. 

The  Lord  ended  his  private  conversation  with  his  own  disciples  in 
this  awful  manner.  He  knew  that  ambition  was  not  cast  out  of  their 
hearts.  It  was  ambition  that  led  them  to  dispute  who  should  be  the 
greatest,  and  that  caused  them  to  forbid  the  man  who  followed  them 
not.  They  were  full  of  self-importance,  and  of  worldly  desires. 
Though  they  did  possess  some  living  faith  and  some  sincere  love  ;  yet 
how  weak  was  that  faith,  how  cold  was  that  love ! 

Their  Master  knew  that  if  they  continued  to  cherish  a  w^orldly  and 
proud  spirit,  they  could  not  obtain  a  place  in  his  kingdom  ;  herefore 
he  earnestly  warned  them  to  mortify  the  sinful  desires  of  their  hearts. 
He  compared  those  desires  to  hands,  feet,  and  eyes  ;  because  it  is  as 
painful  for  a  person  to  mortify  a  darling  passion  of  the  heart,  as  to  cut 
off  a  precious  limb  from  the  body. 

Are  there  any  desires  in  our  hearts  that  must  be  subdued  in  order 
that  we  may  escape  eternal  fire  ?  Though  we  may  have  tasted 
of  God's  grace,  yet  we  may  need  these  warnings.  Do  we  desire  to  be 
much  praised,  and  highly  thought  of?  Do  we  desire  to  rise  to  a 
higher  station  than  that  we  now  fill?  Do  we  impatiently  desire 
to  possess  some  earthly  good  which  God  has  seen  fit  to  withhold  ?  Are 
our  affections  engrossed  by  some  creature,  so  that  we  are  more  anxious 
to  please  that  creature  than  to  please  God  ?  Let  us  carefully  examine 
our  own  hearts,  and  then  implore  God  to  give  us  strength  to  strive 
against  these  earthly  passions.  We  need  not  (as  Papists  often  do) 
reject  the  gifts  of  God,  because  we  are  prone  to  abuse  them.  We 
need  not  dress  in  sackcloth,  live  upon  the  coarsest  fare,  or  withdraw 
from  human  society,  in  order  to  become  humble.  The  evil  lies  not  in 
the  objects  that  surround  us,  but  in  our  own  hearts.  The  struggle 
against  sin  will  be  severe  and  painful,  but  the  danger  is  so  terrific  that 
every  effort  should  be  made.  An  unquenchable  fire,  an  undying 
worm,  must  be  the  eternal  portion  of  those  who  continue  wilfully  to 
harbor  sinful  passions  in  their  hearts.  Had -the  disciples  persisted  in 
their  sins,  they  would  have  perished.  One  of  them  did  persist  in  sin  ; 
he  still  indulged  in  the  love  of  money,  and  he  perished.  He  was  the 
son  of  perdition. 

Our  Saviour,  in  concluding  his  admonition,  tittered  these  remark- 
able words  :  "  JEvery  one  shall  be  salted  with  salt."  What  did  these 
words  mean  ?  The  sacrifices,  offered  in  the  temple,  were  salted  with 
salt.  (Lev.  ii.  13.)  Thus  the  condemned  in  hell  will  be  kept  from 
being  consumed,  even  as  things  are  preserved  from  corruption  by  salt. 
God's  wrath  will  be  as  salt,  to  render  them  capable  of  enduring 
eternal  sufierings.  But  God's  grace  is  also  like  salt, — it  preserves 
the  soul ;  therefore  Jesus  said,  "  Have  salt  in  yourselves."  It  was 
grace  the  apostles  needed  to  keep  them  from  destruction. 


248  THE  LITTLE  ONES.  [ma.Y  29. 

Then  our  Saviour  concluded  with  these  words  :  '*  Have  peace  one 
with  another."  No  longer  dispute  which  shall  be  the  greatest,  but 
love  and  serve  each  other.  If  we  have  the  salt  of  grace  in  our 
hearts,  we  shall  have  the  fruit  of  ipeace  in  our  lives.  "  Only  by  pride 
Cometh  contention."  (Prov.  xiii.  10.)  Let  us  crucify  at  the  cross  of 
our  dying  Lord  all  those  evil  passions  that  disturb  our  peace  now,  and 
which  would,  if  cherished,  destroy  our  souls. 

Evening  Scripture  portion.    James  IV.     Resistance  of  evil. 


Matt.  XVIIL  10-14. — Christ  declares  how  precious  the  little  ones 
are  in  the  Father'' s  sight. 

These  verses  form  part  of  a  most  interesting  conversation  that  our 
Lord  held  with  his  own  disciple  in  his  house  at  Capernaum.  Some 
passages  in  that  conversation  are  calculated  to  alarm  the  stoutest 
heart;  but  others  are  of  the  most  soothing  and  endearing  nature. 
How  delightful  it  is  to  know  that  God  regards  with  the  tenderest  love 
even  the  little  ones  of  his  family  ! 

These  little  ones  are  true  believers,  however  weak  in  faith,  and  im- 
perfect in  knowledge.  They  have  angels  for  their  servants.  "  Their 
angels  do  always  behold  the  face  of  my  Father  which  is  in  heaven." 
We  understand  what  is  meant  by  this  verse,  from  the  declaration  of 
St.  Paul  concerning  angels  :  "  Are  they  not  all  ministering  spirits, 
sent  forth  to  minister  to  them  who  shall  be  heirs  of  salvation  ?"  The 
angels  are  ministering  spirits,  or  servants  :  they  serve  the  heirs  of 
salvation, — believers  upon  earth.  They  may  be  compared  to  the 
nurses  of  infant  princes  ;  for  they  wait  upon  those  who  shall  hereafter 
be  greater  than  themselves.  Behevers  shall,  in  some  respects,  rise 
above  angels  in  the  world  of  glory ;  they  shall  stand  nearer  the 
throne,  and  sing  that  song  which  none  can  learn,  but  those  who  are 
redeemed  from  the  earth,  even  the  song  of  redeeming  love. 

Do  we  believe  that  each  saint  has  angels  for  his  servants  ?  Can  we 
then  despise  any  saint?  An  unconverted  monarch  may  have  lords 
and  ladies  to  attend  on  him ;  but  a  converted  beggar  has  angels  to 
wait  on  him.  How  much  higher  is  his  state!  These  angels  shall 
shortly  convey  his  soul  into  the  assembly  of  the  saints,  and  at  the  last 
day  shall  separate  him  from  the  wicked  forever  and  ever. 

But  there  is  a  still  higher  light  in  which  we  may  view  the  saints ; — 
as  those  whom  Christ  came  to  seek  and  to  save.  Each  saint  is  the 
purchase  of  Christ's  blood.  As  the  shepherd  with  anxious  care  seeks 
for  his  wandering  sheep  ;  so  the  Son  of  God,  by  his  Spirit,  has  sought 
for  each  believer  when  wandering  among  the  dark  mountains  of  sin 


MAY  30.]  TREATMENT  OF  AN  OFFENDING  BROTHER.  249 

and  death,  and  has  brought  him  into  the  fold  of  grace,  and  has  bidden 
angels  rejoice  over  him.  If  we  ourselves  are  among  the  children  of 
God,  we  have  been  the  objects  of  all  this  care.  There  is  none  of  us 
that  has  not  gone  astray;  the  holy  angels  alone  have  never  wandered. 
We  never  should  have  desired  to  return,  had  not  God  sent  his  Spirit 
into  our  hearts.  We  never  should  have  been  able  to  return,  had  he 
not  borne  us  home  in  his  own  loving  arms.  Having  taken  all  this  care 
for  us,  will  he  suffer  us  to  perish  ?  No ;  it  is  not  the  will  of  our 
Father  in  heaven  that  his  little  ones  should  perish. 

But  for  what  purpose  did  Jesus  speak  of  his  love  to  his  little  ones 
on  this  occasion  ?  To  remind  the  disciples  of  the  love  they  ought  to 
bear  to  all  the  saints.  The  ambition  still  cherished  in  their  hearts,  led 
them  to  despise  many  other  believers,  especially  those  who  followed 
not  with  them ;  therefore  their  Master  set  forth  in  their  hearing  the 
tender  love  his  Father  bears  to  all  true  believers.  Could  they  despise 
those  whom  the  Father  honored  ?  Whenever  we  see  a  believer,  how- 
ever weak  and  mean,  we  should  consider,  "  Here  is  one  whom  angels 
serve,  whom  Jesus  came  down  from  heaven  to  save,  whom  the  Father 
will  not  suffer  to  perish,  but  whom  He  guards  with  his  all-seeing  eye." 

Evening  Scripture  portion.     Gen.  XXVIII.    Jacob's  dream. 


Matt.  XVHI.  15-17. — Christ  directs  his  disciples  how  to  treat  an 
offending  brother. 

What  a  privilege  we  possess  in  having  these  directions  how  to  be- 
have towards  a  fellow-Christian  who  has  done  us  wrong !  But  how 
seldom  are  any  of  these  rules  observed !  How  much  more  apt  we 
are,  either  to  indulge  in  sullen  spleen,  or  to  break  out  in  angry  invec 
tives,  than  mildly  to  remonstrate  with  an  offending  brother  !  We  ought 
to  go,  in  the  first  place,  and  tell  him  of  his  fault  alone.  That  would 
be  the  most  probable  way  to  win  him.  Perhaps  we  might  discover 
that  we  had  suspected  him  unjustly ;  or,  if  not,  that  he  was  ready  to 
change  his  conduct,  when  he  found  that  it  displeased  us. 

Directions  hke  these  are  given  in  Lev.  xix.  17,  18;  "Thou  shalt 
not  hate  thy  brother  in  thine  heart ;  thou  shalt  in  anywise  rebuke  thy 
brother,  and  not  suffer  sin  before  him.  Thou  shalt  not  avenge,  nor 
bear  any  grudge  against  the  children  of  thy  people." 

But  if  the  offender  should  persist  in  his  evil  conduct,  we  are  di- 
rected to  take  two  or  three  persons  with  us ;  and  if  he  should  still 
persevere,  to  tell  his  fault  to  the  Church,  that  is,  to  the  pubhc  congre 
gation  of  believers ;  and  then  the  persons  we  had  taken  with  us  would 
be  witnesses  of  the  truth  of  our  report ;  so  that,  through  them,  our 
words  would  be  established.  If  the  offender  should  refuse  to  obey  the 

32 


250  PROMISES  TO  UNITED  PRAYER.  [may  31. 

church,  then  he  must  be  cast  out  of  the  society  of  behevers,  and  not 
permitted  to  partake  of  the  Lord's  Supper. 

We  find,  from  the  epistles,  that  the  apostles  and  the  early  Christians 
pronounced  this  sentence  of  exclusion,  when  great  offences  were  com- 
mitted by  professed  Christians.  We  read  of  a  man  in  1  Cor.  v.,  with 
regard  to  whom  St.  Paul  gives  these  directions  :  "  In  the  name  of  our 
Lord  Jesus  Christ,  when  ye  are  gathered  together,  and  my  spirit^  with 
the  power  of  the  Lord  Jesus  Christ,  to  dcHver  such  an  one  unto  Sa- 
tan, for  the  destruction  of  the  Jlesh,  that  the  spirit  may  be  saved  in 
the  day  of  the  Lord  Jesus." 

Some,  on  hearing  these  directions,  may  reply,  "  How  can  we  follow 
these  commands  ?"  But  do  we  follow  them  as  fai'  as  we  can  ?  When 
a  professing  Christian  behaves  ill  to  us,  do  we  in  the  first  place  tell 
him  his  fault  alone  1  There  are  many  called  Christians  who  take  de- 
light in  exposing  the  faults  of  their  brethren.  Sometimes  they  will 
even  tell  them  to  the  world.  The  Church  weeps  over  iniquity,  and 
prays  for  the  sinner ;  the  world  rejoices,  and  blasphemes  the  name  of 
Christ. 

When  we  have  used  all  the  means  in  our  power  to  reclaim  an 
offending  brother,  and  all  the  means  have  failed,  then  it  is  our  duty 
to  show  by  our  conduct  that  we  disapprove  the  course  he  is  pursuing. 
Whether  the  offence  is  committed  against  ourselves,  or  against  another, 
or  against  God  alone,  we  must  not  encourage  sin.  It  is  better  thai 
the  world  should  know  of  the  sin,  than  that  they  should  think  that 
Christians  approve  of  it.  The  first  missionaries  in  Tahiti  acted  on  this 
principle.  They  refused  to  hold  intercourse  with  one  of  their  number, 
named  Lewis,  because  he  had  married  a  heathen  woman.  The  back- 
slider speedily  came  to  an  awful  end  :  he  was  cut  off  suddenly  by  an 
unknown  hand. 

When  an  offender  repents  of  his  sin,  then  we  ought  *'  to  forgive  him, 
and  to  comfort  him,  lest  perhaps  such  a  one  should  be  swallowed  up 
with  overmuch  sorrow."     (2  Cor,  ii.  7.) 

Evening  Scripture  portion.    2  Thess.  III.   Brotherly  admonition. 


Matt.  XVIII.   19,  20. — Christ  pr^omises  to  hear  the  united  prayers 

of  his  disciples. 

Do  the  Scriptures  contain  a  more  encouraging  promise  than  this  ? 
"  Where  two  or  three  are  gathered  together  in  my  name,  there  am  I 
in  the  midst  of  them." 

There  are  some  promises  which  are  addressed  to  the  apostles  in 
particular.  It  was  to  them  that  Christ  said,  "  Whatsoever  ye  shall 
bind  on  earth,  shall  be  bound  in  heaven ;  and  whatsoever  ye  shall 


MAY  31.]  PROMISES  TO  UNITED  PRAYER.  251 

loose  on  earth,  shall  be  loosed  in  heaven."  That  promise  has  been 
fulfilled  ;  the  apostles'  words  have  the  same  authority  as  those  of  Christ 
himself.  Their  writings  form  part  of  the  Holy  Scriptures.  But  did 
Christ  speak  to  the  apostles  alone,  when  he  said,  "  If  two  of  you  shall 
agree  on  earth  as  touching  any  thing  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  which  is  in  heaven  ?"  This  promise  is 
ours  as  much  as  theirs :  for  it  is  added,  "  Where  two  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the  midst  of  them."  It 
is  not  said  where  two  or  three  of  you  are  gathered  together,  but  where 
two  or  three.  It  may  be  two  or  three  apostles,  or  it  may  be  two  or 
three  peasants,  or  two  or  three  women,  or  two  or  three  children  ;  yet, 
if  they  are  gathered  together  in  the  name  of  Christ,  he  will  be  in  the 
midst  of  them  to  bless  them,  and  answer  them.  Praying  together 
greatly  helps  Christians  to  love  each  other.  If  those  who  live  beneath 
one  roof  would  meet  together,  not  only  in  the  regular  family  worship, 
but  also  by  two  or  three,  th6y  would  often  find  their  mutual  love  in- 
crease, and  they  would  live  in  greater  harmony,  and  enjoy  more  happi- 
ness, and  obtain  richer  blessings. 

There  are  some  petitions  which  are  especially  suited  to  be  presented 
to  God  by  several  of  his  children  in  united  prayer.  If  one  has  com- 
mitted a  fault,  then  he  may  confess  it  to  his  brethren,  and  ask  them  to 
accompany  him  to  the  throne  of  grace  to  plead  for  mercy.  St.  James, 
in  his  epistle,  says,  "  Confess  your  faults  one  to  another,  and  pray  one 
for  another,  that  ye  may  be  healed."  It  is  when  we  wander  from 
God,  and  most  need  his  mercy,  that  we  are  the  least  able  to  implore 
it.  Then  how  comforting  it  is  to  have  a  Christian  brother  to  lead  us 
back  to  God ! 

Sometimes  a  particular  favor  is  desired  by  the  members  of  one 
family.  It  may  be  the  safe  return  of  an  absent  brother,  or  the  conver- 
sion of  an  unbelieving  relation.  Six  youthful  sisters  have  met  together 
every  morning  to  implore  a  blessing  upon  an  aged  parent.  They  have 
prayed  that  the  light  of  truth  might  shine  into  his  benighted  soul.    ' 

When  God  answers  the  prayers  of  several  believers,  his  name  is 
more  glorified  than  when  he  answers  the  prayer  of  one  alone  ;  for  then 
there  are  several  witnesses  of  his  truth  and  faithfulness. 

Towards  the  end  of  the  last  century,  six  or  seven  pious  ministers  of 
the  Church  of  England,  (Mr.  Romaine  being  one,)  agreed  to  meet 
together  at  a  certain  hour  to  entreat  God  to  raise  up  more  faithful 
preachers  of  the  gospel  in  their  own  church.  They  could  not  all  meet 
in  one  place,  for  many  of  them  were  separated  from  each  other  by 
great  distances,  but  they  all  met  at  one  time  at  the  throne  of  grace. 
Before  their  course  was  finished,  they  beheld  the  answer  to  their 
prayers.  Instead  of  six  or  seven,  there  were  six  or  seven  hundred 
clergymen  of  the  Church  of  England,  of  like  spirit  with  themselves. 

Evening  Scripture  portion. 
Acts  XII.     The  prayers  of  the  Church  for  Peter. 


252  THE  UNFORGIVING  SERVANT.  [jUNE  1. 


Matt.  XVIII.  21  to  end. —  The  parable  of  the  unforgiving  servant. 

How  odious  that  servant  appears,  who  after  having  received  sucl 
exceeding  benefits  from  his  Lord,  went  out,  and  acted  with  such  rigor 
towards  his  fellow-servant !  Yet  that  unfeeling  servant  affords  but  a 
faint  picture  of  the  unforgiving  sinner.  For  what  was  the  obligation 
that  he  had  received,  compared  to  that  under  which  we  lie  to  God ! 
His  Lord  had  forgiven  him  a  debt  of  ten  thousand  talents  ;  but  we  are 
not  informed,  that  in  order  to  do  this,  his  Lord  had  made  any  painful 
sacrifice.  But  before  our  Lord  could  forgive  us,  He  was  constrained 
by  his  own  holiness  to  find  an  atonement  for  our  sins,  and  that  atone- 
ment was  the  blood  of  his  Son.  Now  if  after  having  received  this  gift, 
we  should  go  forth,  and  willingly  retain  any  unkind  feeling  against 
those  who  have  done  us  wrong,  how  great  would  be  our  guilt ! 

We  should  also  remember  how  infinitely  greater  the  debt  is  that  we 
owe  to  God,  than  any  debt  our  fellow-creatures  can  owe  to  us.  In 
the  parable  the  disproportion  is  immense ;  two  millions  of  pounds  in 
the  one  case,  and  three  pounds  in  the  other ;  (according  to  the  calcu- 
lations of  some  ;)  but  there  is  a  still  greater  disparity  between  our  debt 
to  God,  and  man's  to  us. 

Consider  these  two  circumstances,  which  most  aggravate  offences. 
The  repeating  of  them  often,  and  after  having  received  great  benefits. 
Have  not  our  offences  against  God  these  two  aggravations  in  an  emi- 
nent degree  ?  Who  can  have  provoked  us  so  often  as  we  have  pro- 
voked God  ?  from  our  birth  until  this  moment,  we  have  not  ceased  to 
sin  against  him  in  thought,  word,  and  deed  ;  and  yet  he  is  still  willing 
to  be  reconciled  to  us.  Who  can  have  received  such  benefits  from  us, 
as  we  have  received  from  God  ; — not  only  temporal  blessings,  but  the 
offer  of  everlasting  life,  and  the  gift  of  his  Son  ! 

If  we  had  a  more  just  idea  of  the  nature  and  extent  of  our  transgres- 
sions against  him,  we  should  be  ashamed  of  thinking  of  the  sins  of 
men  against  us.  Indeed,  perhaps,  in  our  quarrels,  we  may  be  most  in 
fault,  and  may  really  owe  more  than  is  owed  to  us  ;  or  though  we 
may  have  been  ungratefully  treated  by  one^  we  ourselves  may  have 
ungratefully  treated  some  other  person,  so  that  on  the  whole  nothing 
may  be  owing  to  us.  How  it  would  quiet  the  tumult  of  our  passions,  if, 
when  disposed  to  think  of  the  injuries  we  have  received  from  our  fel- 
lows, we  were  to  turn  our  attention  to  the  insults  we  have  offered  to  God ! 

But  perhaps  we  do  not  feel  that  God  has  forgiven  these  insults.  Per- 
haps we  are  still  troubled  by  the  dread  of  his  anger  for  our  past  trans- 
gressions. Nothing  would  soften  our  hearts  so  much,  as  a  sense  of 
his  forgiving  love.  Let  us  pray  for  this  blessed  assurance.  Then  we 
shall  feel  the  force  of  the  apostle's  command,  "  Forbearing  one  another 
and  forgiving  one  another,  if  any  man  have  a  quarrel  against  any  :  even 
as  Christ  forgave  you,  so  also  do  ye." 

Evening  Scripture  portion.     Col.  III.     Forgiveness  of  injuries. 


JUNE  2.]  CHRIST  SENDS  OUT  SEVENTY  DISCIPLES.  253 


Luke  X.  1-16. — Christ  sends  out  seventy  disciples. 

This  charge  to  the  seventy  disciples  very  much  resembles  the 
charge  to  the  twelve  apostles,  that  we  read  some  time  ago.  As  it  was 
necessary  that  the  twelve  apostles  should  be  generally  with  their  Mas- 
ter, Jesus  appointed  seventy  other  persons  to  preach  the  gospel  in  va- 
rious parts  of  the  land. 

He  sent  thenf  to  every  place  whither  he  himself  would  come.  Still 
he  sends  his  faithful  servants  before  his  face.  When  they  appear,  we 
may  expect  to  see  their  Master  coming  soon  afterwards  in  the  power 
of  the  Spirit.  But  as  seventy  men  were  too  few  to  instruct  all  those 
who  were  perishing  through  ignorance,  Jesus  commanded  them  to 
pray  that  God  would  send  forth  laborers  into  his  harvest.  Is  there  not 
cause  still  to  offer  this  prayer  ?  There  is  too  small  a  number  of  min- 
isters and  missionaries  scattered  over  the  world.  When  the  Sabbath 
dawns,  how  few  rejoice  to  see  its  beams  ! 

Before  the  seventy  went  forth,  Jesus  informed  them  what  to  expect 
in  their  journeys.  They  were  to  expect  sufferings,  (v.  3,)  "  I  send 
you  forth  as  lambs  in  the  midst  of  wolves."  They  were  to  expect 
their  message  to  be  sometimes  rejected,  (v.  10,)  "  Into  whatsoever  city 
ye  enter,  and  they  receive  you  not.^^  Those  men  who  resembled  wolves, 
would  ill-treat  the  lambs  of  Christ.  They  were  to  expect  that  God 
would  incline  some  to  receive  them,  and  to  be  kind  to  them.  Were 
all  to  frown  upon  them,  their  spirits  would  be  utterly  cast  down.  But 
the  Lord  is  too  tender  a  Father  to  suffer  his  children  to  remain  without 
any  encouragement.  At  the  needful  moment  a  friendly  voice  cheers, 
and  a  friendly  hand  sustains. 

The  Lord  Jesus  also  instructed  his  disciples  what  to  do  in  their 
journeys.  They  were  to  carry  no  provision  nor  clothes  with  them,  but 
to  trust  to  God's  promise  to  provide  for  them,  (v.  4,)  "  Carry  neither 
purse,  nor  scrip,  (that  is,  bag,)  nor  shoes."  Missionaries  who  Hved 
after  Christ's  ascension,  thankfully  received  gifts  from  their  converts 
before  they  set  out  to  teach  heathen  nations.  (See  St.  John's  third 
epistle,  ^,  Q.)  It  is  the  duty  of  Christians  to  provide  for  the  wants  of 
missionaries  ;  but  these  seventy  disciples  were  placed  in  peculiar  cir- 
cumstances, and  received  peculiar  aid.  They  were  to  use  haste  in 
delivering  their  message,  and  to  lose  no  time  in  showing  useless  civil- 
ities. "  Salute  no  man  by  the  way."  They  were  to  pronounce  bless- 
ings on  every  one  who  received  them,  saying,  "  Peace  be  unto  thee." 
They  were  to  accept  the  food  offered  to  them ;  but  they  were  not  to 
seek  better  fare  by  going  from  house  to  house.  They  were  to  confirm 
the  truth  of  their  message  by  healing  the  sick.  They  were  to  warn 
their  enemies  by  shaking  off  the  dust  from  their  feet  in  departing  from 
their  city. 

The  Lord  concluded  his  instructions  by  denouncing  woes  upon  the 
favored  cities  of  Cborazin,  Bethsaida,  and  Capernaum.     The  traveller 


254  THE  BRETHREN  OF  CHRIST  REPROACH  HIM.  [jUNE  3 

can  witness  how  the  Lord's  predictions  have  been  fulfilled  in  the  tem- 
poral destruction  of  those  cities,  for  their  very  names  have  perished. 
Why  did  he  speak  to  the  seventy  concerning  the  guilt  of  those  cities  ? 
To  remind  them  how  he  himself,  the  Son  of  God,  had  been  rejected  by 
the  cities  in  which  he  most  frequently  preached,  and  thus  to  prepare 
them  for  similar  treatment.  Our  proud  hearts  are  ready  to  rebel  when 
we  find  that  our  instructions  produce  no  effect  upon  the  hearts  of  men. 
But  can  we  repine  at  want  of  success,  when  we  remember  how  our 
Lord  seemed  to  toil  in  vain  ?  Yet,  there  were  a  few  who  received 
him ;  the  woman  of  l^yiQ^  the  weeping  sinner,  and  the  sorrowful  father 
who  cried,  "  Help  my  unbelief."  How  delightful  to  be  permitted  to 
strengthen  one  trembling  believer,  or  to  reclaim  one  wretched  wan- 
derer ! 

And  this  we  should  remember  for  our  comfort,  that  if  ive  do  not 
behold  the  fruit  of  our  own  labors,  those  who  come  after  us  will  reap 
the  benefit ;  for  the  word  of  the  Lord  shall  not  return  unto  him  void. 

Evening  Scripture  portion.    3  Epistle  of  John.     Kindness  to  ministers. 


John  YII.  1-13. — The  brethren  of  Christ  reproach  him. 

Such  was  the  conduct  of  sinners  to  the  Lord  of  glory  when  he  was 
upon  earth.  His  brethren  (that  is,  his  relatives)  refused  to  believe  in 
him,  and  treated  him  with  scorn.  They  ventured  to  dictate  to  him 
who  possessed  all  wisdom,  saying,  "  Depart  hence,  and  go  into  Judea, 
that  thy  disciples  also  may  see  the  works  that  thou  doest."  And  they 
insolently  hinted,  that  if  he  were  really  a  great  prophet,  he  would  not 
remain  in  retirement ;  for  they  said,  "  There  is  no  man  doeth  any 
thing  in  secret,  and  he  himself  seeketh  to  be  known  openly."  How 
trying  such  conduct  in  relatives  must  have  been  !  We  know  that  it  is 
easier  to  bear  unkindness  from  strangers,  than  from  near  and  dear 
kindred.  But  if  the  Lord  suffered  in  this  manner,  his  people  ought  to 
be  patient  under  the  same  trials. 

And  how  did  the  world  feel  towards  Jesus  ?  How  did  the  rich, 
the  great,  the  learned  esteem  him  ?  They  hated  him  ;  they  hated  the 
express  image  of  the  Father ;  they  hated  the  brightness  of  his  glory. 
And  whi/  did  they  hate  so  lovely  a  being  ?  Because  he  testified  that 
their  works  were  evil.  The  wicked  cannot  bear  to  be  reproved.  The 
most  amiable  behavior  cannot  secure  a  faithful  Christian  from  the 
world's  hatred.  But  is  it  not  an  honor  to  share  the  reproach  of  the  Son 
of  God? 

And  what  did  the  people  think  of  Jesus  1  They  were  divided  in 
their  opinions.  Some  said,  "  He  is  a  good  man."  What  faint  praise 
to  bestow  on  him  who  was  goodness  itself !     Was  this  all  that  they 


JUNE  4.]  CHRIST  DEFENDS  HIMSELF.  255 

would  say  for  him  who  was  the  fairest  among  ten  thousand,  and  al- 
together lovely  ?  Yes,  they  were  ashamed  to  say  more  than  "  He  is 
a  good  man  ;"  while  others  dared  to  accuse  him  of  deceiving  the  peo- 
ple. Thus  have  the  servants  of  God  been  faintly  praised,  and  falsely 
accused  in  all  ages.  How  little  worth  must  popular  esteem  be,  when 
it  is  so  often  given  to  the  worst  of  men,  and  withheld  from  the  best ! 

How  bright  do  the  perfections  of  the  Lord  shine  forth  when  viewed 
in  contrast  with  the  base  qualities  of  human  creatures  !  The  Son  of 
God  remained  unmoved  in  the  midst  of  all  the  conflicting  storms  of 
human  passions.  His  eyes  were  directed  to  his  Father,  whose  will 
was  his  only  guide,  whose  favor  was  his  greatest  joy.  He  met  his 
brethren's  insinuations  by  the  calm  and  dignified  reply,  "  My  time  is 
not  yet  come."  He  knew  the  times  that  the  Father  had  appointed  for 
all  his  actions.  The  time  for  him  to  go  forth  to  meet  his  enemies,  was 
not  yet  come.  It  came  at  last,  and  then  he  set  his  face  as  a  flint,  and 
boldly  said,  "  I  am  he.*'  But  till  that  time  arrived,  he  avoided  danger. 
Jesus  knew  all  things  that  were  coming  upon  him.  We,  like  Paul, 
must  always  confess  that  wherever  we  go,  we  know  not  the  things  that 
shall  befall  us  there  ;  but,  like  him,  we  may  also  say,  "  We  know  that 
all  things  work  together  for  good  to  them  that  love  God." 

The  Christian  waits  the  Lord's  time,  while  unknown,  and  welcomes  it, 
when  known.  The  holy  martyr  Bradford  languished  long  in  prison, 
not  knowing  the  day  appointed  for  his  execution,  but  patiently  waiting  the 
Lord's  time.  When  he  knew  it,  how  joyfully  he  welcomed  it !  One 
afternoon  the  keepers  wife  suddenly  came  up  to  him,  troubled,  and 
almost  breathless,  saying,  ''  O  Master  Bradford,  I  come  to  bring  you 
heavy  news." — "What  is  it?"  said  he.  *' To-morrow  you  must  be' 
burned,  and  your  chain  is  now  a  buying."  The  martyr  put  off  his  cap, 
and  lifting  up  his  eyes  to  heaven,  said,  '*  I  thank  God  for  it.  I  have 
looked  for  the  same  a  long  time,  and  therefore  it  cometh  not  to  me 
suddenly,  but  as  a  thing  waited  for  every  day  and  hour.  The  Lord 
make  me  worthy  thereof." 

Evening  Scripture  portion.    Jer.  XI.    Jeremiah's  treacherous  brethren 


John  VH.  14-29. — Christ  defends  himself  for  healing  on  the  Sabbatn 

day. 

In  these  verses  we  have  a  fresh  instance  of  the  insulting  manner  in 
which  Jesus  was  treated  upon  earth. 

He  was  despised  for  his  want  of  a  learned  education.  *'  How 
knoweth  this  man  letters  ?"  exclaimed  the  Jews  scornfully,  "  having 
never  learned  !"  Soon  afterwards  their  insolence  increased,  and  they 
cried,  "  Thou  hast  a  devil."     This  treatment  gave  Jesus  an  opportunity 


256  CHRIST  SPEAKS  OF  GOING  AWAY.  fjUNE  5. 

of  displaying  his  meekness.  Every  circumstance  that  befalls  us  affords 
the  opportunity  of  cultivating  some  grace.  Disappointment  affords  the 
opportunity  of  exercising  resignation  ;  enjoyment  of  showing  gratitude  ; 
when  we  are  praised,  then  is  the  til:ne  for  humility ;  when  we  are  in- 
sulted, then  is  the  time  for  meekness  ;  every  temptation  to  sin  fur- 
nishes an  occasion  of  manifesting  faithfulness  to  God. 

Jesus  showed  not  only  great  meekness,  but  also  great  wisdom,  in  his 
dealings  with  perverse  sinners.  He  knew  what  accusation  they  had 
against  him,  namely,  that  on  the  Sahhath-day  he  had  healed  the  impo- 
tent man  who  lay  by  the  pool.  With  wonderful  skill  he  unveiled  their 
inconsistency  in  accusing  him  of  breaking  the  Sabbath  by 'performing 
a  work  of  mercy ;  for  he  said  that  even  they  themselves  performed  the 
ceremonies  of  Moses'  law  on  the  Sabbath-day.  How  easy  it  is  for 
Jesus  to  show  men  the  deceitfulness  of  their  pretences  !  At  the  last 
day  those  who  profess  to  have  the  best  motives  for  doing  the  worst 
things,  will  be  confounded  and  speechless  in  the  presence  of  their 
Judge. 

What  ignorance  those  people  betrayed  who  said  that  Jesus  could 
not  be  the  promised  Christ,  because  they  knew  whence  he  was.  They 
imagined  they  knew  whence  he  was  ;  but  they  were  mistaken  ;  they 
did  not  know  he  came  from  God.  So  Jesus  answered  them  by  a  ques- 
tion;  for  the  words  in  verse  28  should  be  regarded  as  a  question, 
"  Do  ye  both  know  me  and  do  ye  know  w^hence  I  am  ?"  By  this  he 
meant  to  say,  "  You  think  you  know  whence  I  am,  but  you  do  not 
know." 

Then  Jesus  added  these  words  respecting  his  Father,  "I  know 
him !"  How  happy  are  they  who  can  truly  say  of  the  Father,  "  I 
know  him ;"  for  the  world  does  not  know  him,  and  no  man  can  know 
him,  except  Jesus  reveal  Himself  to  his  soul.  But  the  meek  and 
lowly  Saviour  is  willing  to  teach  all  those  who  desire  to  know 
his  Father.     He  came  into  the  world  *'  to  bring  us  to  God." 

Do  we  desire  to  know  God  ?  Is  this  our  chief  desire  ?  It  may  ap- 
pear that  we  can  pass  away  our  time,  and  enjoy  ourselves  without 
knowing  God ;  but  what  should  we  do  at  the  last  day  if  God  should 
say,  "  I  never  knew  you,  O  ye  that  work  iniquity  !" 

Evening  Scripture  portion.    Job  XXII.    Acquaintance  with  God. 


John  VII  30-36. — Christ  speaks  of  going  where  his  enemies  could 

not  come. 

The  discourse  our  Saviour  publicly  delivered  in  the  temple,  of- 
fended his  enemies  so  much,  that  they  sent  men  to  take  him.  These 
men  found  him  preaching.     Jesus  knew  for  what  purpose  they  were 


JUNE  5.]  CHRIST  SPEAKS  OF  GOING  AWAY.  257 

come,  and  he  uttered  an  awful  warning  in  their  presence,  telling  them 
that  he  should  be  with  them  only  a  little  while,  and  that  then 
they  should  seek  him,  and  should  not  find  him,  adding,  "  Where  I 
am,  thither  ye  cannot  come."  The  Jews  experienced  the  truth 
of  these  words  when  the  city  of  Jerusalem  was  taken,  and  they 
looked  in  vain  for  the  promised  Messiah  to  deliver  them, — but  found 
Ho  deliverer 

It  will  also  be  fulfilled  in  the  experience  of  every  unbeliever,  unless 
he  repent.  A  time  will  come  to  all  the  ungodly,  who  die  impenitent, 
when  they  will  seek  Christ  and  not  find  him,  and  when  they 
will  desire  in  vain  to  reach  the  place  where  he  is.  Such  a  day  came 
to  the  rich  man,  when  he  lifted  up  his  eyes,  being  in  torments,  and 
saw  Jjazarus  afar  off,  and  heard  that  there  was  a  great  gulf  between 
them,  which  none  could  pass.  How  awful  it  will  be  to  see  Christ 
afar  off,  and  to  find  the  compassionate  Saviour  deaf  to  our  entreaties  ! 
Such  a  day  is  spoken  of  in  Prov.  I.,  "  Then  shall  they  call  upon  me, 
but  I  will  not  answer;  they  shall  seek  me  early,  but  they  shall, 
not  find  me,  for  that  they  hated  knowledge,  and  did  not  choose  the  fear 
of  the  Lord." 

But  Christ's  enemies  did  not  even  understand  the  warning  He  had 
given.  They  only  expressed  to  each  other  their  wonder.  *'  Can  he 
be  going  to  teach  the  dispersed  Jews  who  live  in  Gentile  countries," 
or  can  he  be  going  to  teach  the  Gentiles  themselves  ? 

They  thought  it  a  thing  impossible  that  Gentiles  should  be  taught ; 
they  imagined  that  they  were  unworthy  of  the  least  notice  from  God, 
and  that  they  would  be  left  to  perish  in  heathen  ignorance.  But  God 
thought  not  so  ;  his  thoughts  were  not  as  their  thoughts  ;  even  then  he 
had  purposes  of  mercy  towards  our  savage  forefathers.  He  saw 
them  wandering  with  painted  skins  among  their  forests  of  oak,  and 
offering  up  their  children  to  horrible  idols.  He  saw  them.  He  pitied, 
and  He  sent  (if  not  an  apostle)  the  convert  of  an  apostle,  to  proclaim 
in  their  untutored  ears  his  glorious  gospel.  Our  fathers  sought  him, 
and  they  found  him,  and  many  of  them  are  now  with  God.  Where 
they  are,  and  where  Jesus  is,  we  desire  to  come. 

Jesus  has  not  yet  said  to  us,  '*  Where  I  am  thither  ye  cannot 
come."  Shall  he  ever  say  it  ?  He  never  will,  if  it  is  our  heart's 
warm  desire  to  be  where  he  is.  Has  he  not  said,  "  Where  I  am, 
there  shall  my  servant  be  ?" 

This  was  the  sweet  verse  that  an  aged  minister  often  repeated  in  his 
dying  hours  : 

And  when  I'm  to  die, 

"  Receive  me,"  I'll  cry ; 
For  Jesus  hath  loved  me, 

I  cannot  tell  why ; 
But  this  I  can  find, 

We  too  are  so  join'd, 
He'll  not  be  in  glory 

And  leave  me  behind. 

Evening  Scripture  portion.    Rom.  XV.     The  Gospel  preached  to  the  GentUet. 

33  ^ 


258  CHRIST  INVITES  THE  THIRSTY  TO  COME  TO  HIM.       'jUNE  6. 


John  VII.  37-39. — Christ  invites  the  thirsty  to  come  to  him. 

The  Saviour  delights  more  in  promises  than  in  threatenings.  In 
the  presence  of  his  enemies  he  often  uttered  most  sweet  and  en- 
couraging invitations. 

On  the  last  day  of  the  feast  of  tabernacles,  (even  on  the  eighth,)  it 
was  the  custom  to  pour  large  quantities  of  water  upon  the  ground,  as 
a  type  of  God's  promise  of  pouring  the  Spirit  upon  man  in  the  latter 
days.  It  seems  probable  that  it  was  in  the  midst  of  this  ceremony, 
that  Jesus  stood  and  cried,  "  If  any  man  thirst,  let  him  come  unto  me 
and  drink."  And  what  is  the  meaning  of  this  invitation  ?  Coming 
to  Christ  is  believing  in  Christ ;  **  drinking"  is  receiving  the  Holy 
Spirit  into  the  heart. 

Since  Jesus  uttered  these  gracious  words,  the  Holy  Spirit  has  been 
given  in  large  measure  ;  for  when  he  was  glorified  and  seated  at  his 
Father's  right  hand,  he  sent  down  the  Holy  Spirit.  Till  He  had  pre- 
sented an  atonement  for  sin,  this  great  gift  could  not  be  bestowed  upon 
guilty  man.  Those,  indeed,  who  believed  in  Christ  from  the  begin- 
ning, received  a  measure  of  the  Spirit ;  but  not  so  abundant  a  measure 
as  those  who  have  believed  in  him  since  he  was  offered  up. 

This  is  the  substance  of  the  preaching  of  every  faithful  minister, 
"  If  any  man  thirst,  let  him  go  to  Jesus  and  drink."  The  whole 
world  is  suffering  the  torments  of  parching  thirst.  It  is  evident  that 
they  feel  uneasy  by  their  anxiety  to  obtain  wealth,  pleasure,  and 
honors ;  but  they  know  not  the  only  fountain  that  can  quench  their 
thirst.  They  little  imagine  that  the  Holy  Spirit  would  make  them 
more  happy  than  all  the  enjoyments  earth  can  afford. 

Not  only  would  they  be  happy  themselves,  but  they  would  obtain 
the  power  of  making  others  happy.  For  out  of  them  should  flow 
rivers  of  living  water  to  quench  the  thirst  of  their  fellow-creatures. 
It  is  an  inexpressible  delight  to  make  the  wretched  happy.  None  but 
true  believers  can  do  this.  Kind-hearted,  worldly  people  often  try  to 
make  their  friends  and  neighbors  happy,  but  they  never  can  succeed 
The  Christian  has  discovered  the  secret  by  which  he  can  assuage 
human  grief,  and  quiet  the  restless  heart.  None  can  conceive  what 
will  be  the  delight  of  God's  faithful  servants  when  they  look  around 
in  the  abodes  of  bliss,  and  behold  those  who  once  thirsted  upon  earth, 
but  who  now  thirst  no  more,  and  when  they  remember  that  it 
was  their  privilege  to  persuade  them  first  to  taste  of  the  fountain  of 
living  waters.  But  happiness  will  be  as  nothing  compared  to  the  joy 
of  the  Son  of  God.  This  joy  cheered  his  heart  when  he  endured  the 
cross.  He  knew  that  millions  of  souls  would  be  made  blessed  for 
ever  through  his  blood.  It  is  a  pleasure  to  remember  having  saved 
the  life  of  a  fellow  creature.  Have  you  ever  seen  a  young  person's 
eyes  sparkle  with  delight  at  the  thought  of  having  extinguished  the 
flames  that  were  raging  around  her  companion  ?     Or  have  you  heard 


JUNE  7.]  THE  ENEMIES  OF  CHRIST  DISPUTE.  259 

an  old  man  relate  how  in  former  days  he  snatched  a  poor  child  out  of 
the  water  ?  The  satisfaction  that  they  showed  may  remind  us  of  the 
infinite  joy  the  Lord  of  glory  will  feel  when  he  looks  around  upon  the 
souls  that  he  has  blessed  forever.  *'  He  shall  see  of  the  travail  of  his 
soul,  and  shall  be  satisfied."     (Is.  liii.  11.) 

Evening  Scripture  portion.    Is.  XLIV.     The  promise  of  the  Holy  Spirit. 


John  VII.  40  to  end. — The  enemies  of  Christ  dispute  concerning  him. 

We  here  read  of  the  effect  of  the  discourse  Jesus  delivered  in  the 
presence  of  the  officers  that  came  to  take  him.  Many  people  were 
there,  and  they  expressed  different  opinions  concerning  him.  Some 
thought  he  was  the  prophet^  or  the  messenger  that  was  to  be  sent  be- 
fore Christ,  to  prepare  his  way.  (Mai.  iii.  1.)  These  people  did  not 
know  that  John  the  Baptist  was  that  prophet.  Others  thought  that 
Jesus  was  the  Messiah.  There  was  another  party  that  made  objec- 
tions to  this  belief.  They  imagined  that  Jesus  had  been  born  in  Gali- 
lee, though  he  had  only  been  brought  up  there  ;  and  they  did  not  know 
that  he  was  of  the  family  of  David.  They  remembered  that  the  Scrip- 
tures had  prophesied  that  the  Messiah  should  be  born  in  Bethlehem, 
of  the  family  of  David  ;  therefore  they  thought  that  Jesus  could  not  be 
the  true  Messiah.  But  had  they  made  diligent  inquiries,  they  would 
have  found  that  the  reports  concerning  him  were  false,  and  that  he  had 
been  born  in  Bethlehem,  and  was  of  the  family  of  David.  These  peo- 
ple were  much  to  blame  for  their  negligence.  How  many  persons 
are  now  in  error,  because  they  have  not  made  diligent  inquiries  !  They 
believe  the  reports  they  hear  against  the  ministers  of  Christ ; — they 
believe  the  objections  that  infidels  make  against  the  Bible,  and  they 
never  examine  into  the  truth  of  these  reports  and  objections.  They 
do  not  consider  the  importance  of  the  subject,  or  they  would  not  be 
able  to  rest  till  they  had  discovered  the  truth. 

We  find  that  the  officers  returned  to  their  masters  without  having 
taken  Jesus.  The  reason  they  gave  for  their  conduct  was,  "  Never 
man  spake  like  this  man."  They  had  been  awed  by  the  power  of  his 
words.  When  God  pleases,  he  can  make  the  words  of  his  servants 
strike  awe  into  their  enemies,  so  that  they  dare  not  lift  up  their  hands 
against  them.  Scoffers  have  sometimes  entered  into  the  assembhes 
of  God's  people  with  an  intention  to  hurt  them,  and  have  been  con- 
strained to  give  up  their  designs.  A  daring  sinner  once  prepared  a 
weapon  with  which  he  intended  to  murder  a  holy  man  who  came  to 
seek  the  lost  among  the  haunts  of  vice.  He  heard  him  read  Isaiah  liv. 
Struck  by  the  words,  "  No  weapon  that  is  formed  against  thee  shall 
prosper,"  he  renounced  his  purpose,  and  even  confessed  his  guilt. 


260  CHRIST  REFUSES  TO  CONDEMN.  [jUNE  8 

In  the  conclusion  of  the  chapter,  we  find  an  instance  of  the  power 
of  divine  grace.  Nicodemus,  who  was  once  so  timid  as  to  go  to  Jesus 
by  night  for  fear  of  the  Jews,  was  grown  so  bold  as  to  acknowledge 
him  openly  in  the  midst  of  the  council.  He  was  himself  one  of  that 
council,  called  the  Sanhedrim,  composed  of  seventy  chief  persons 
among  the  Jews.  There  have  always  been  some  among  the  honora- 
ble of  the  earth  who  have  done  homage  to  the  Lord  of  glory.  Such 
persons  are  exposed  to  sharper  trials  than  those  in  humbler  stations, 
and  they  require  a  very  large  measure  of  grace  to  enable  them  to  re- 
main firm  amidst  the  derision  of  their  equals  in  power  apd  grandeur. 
But  God  is  with  them  when  they  stand  up  in  the  midst  of  their  ene- 
mies, and  he  will  defend  his  defamed  servants.  What  would  a  Father 
feel  who  should  overhear  one  of  his  children  pleading  his  cause  with 
rebellious  brothers  !  Does  not  our  God  listen  with  delight  to  all  who 
take  his  part  when  men  rise  up  against  him  ? 

Evening  Scripture  portion. 
Jeremiah  XXVI.    Jeremiah's  apprehension  and  acquittal. 


John  VIII.  1-11. — Christ  refuses  to  condemn  a  sinful  woman. 

How  much  wisdom  the  Lord  Jesus  showed  in  the  manner  in  which 
he  withstood  the  artful  designs  of  the  Jews  !  The  Pharisees  had  in 
vain  endeavored  to  seize  him  by  force^ — and  now  they  sought  to  en- 
trap him  by  fraud.  Nicodemus,  in  the  council,  had  inquired,  *'  Doth 
our  law  judge  any  man  before  it  hear  him,  and  know  what  he  doeth  V 
The  Pharisees  seem  to  have  taken  these  words  as  a  hint  to  find  some 
accusation  against  the  Lord.  They  thought  that  by  bringing  this 
woman  before  him  they  placed  him  in  a  difficulty  from  which  he  could 
not  escape  ;  because,  if  he  condemned  her,  they  might  accuse  him  to 
the  Romans  of  interfering  in  the  government,  and  if  he  acquitted  her, 
they  might  say  he  contradicted  the  law  of  Moses,  by  which  she  was 
sentenced  to  die. 

But  how  completely  all  their  expectations  were  confounded  !  They 
desired  to  hear  the  Lord  pass  sentence  against  the  woman,  but  they 
were  compelled  to  hear  him  pass  sentence  on  themselves.  For  when 
he  replied,  *'  He  that  is  without  sin  among  you,  let  him  first  cast  a 
stone ;"  the  conscience  of  each  accuser  was  troubled,  and  one  by  one 
the  whole  band  of  enemies  retreated  ashamed  from  his  presence  ! 

Conscience  may  slumber  long,  but  it  often  suddenly  awakes.  God 
can  arouse  it  when  he  pleases.  Sometimes  in  this  life,  it  stings  a  sin- 
ner and  forces  him  to  confess  his  iniquities:  But  its  power  will  be 
better  known  at  the  day  of  judgment,  when  all  the  wicked  will  be 
made  to  feel  the  justice  of  their  own  condemnation. 


/UNE  9.]  CHRIST  THE  FATHER'S  WITNESS.  261 

While  the  guilty  Jews  were  escaping  from  the  temple,  the  Lord  was 
stooping  down  to  write  upon  the  ground.  It  appears  that  he  had  not 
looked  up  to  observe  their  confusion.  But  after  they  were  gone,  he 
lifted  himself  up  to  speak  to  the  sinful  woman.  There  she  was  stand- 
ing in  the  midst !  How  awful  was  her  situation  at  that  moment !  She 
was  in  the  presence  of  one  who  might  have  condemned  her  to  ever- 
lasting destruction.  Instead  of  condemning,  he  began  to  converse 
with  her,  ''  Woman,  where  are  those  thine  accusers  ?  Hath  no  man 
condemned  thee  ?"  Her  answer  was  full  of  reverence  and  awe.  '^  No 
man.  Lord."  With  what  feelings  must  she  have  awaited  the  Lord's 
next  words  !  They  were  full  of  mercy,  and  also  of  holiness  :  "  Nei- 
ther do  I  condemn  thee ;  go,  and  sin  no  more." 

Jesus  did  not  come  into  the  world  to  act  as  an  earthly  judge  ;  but 
hereafter  he  will  condemn  the  wicked,  as  well  as  save  the  righteous. 
This  woman  will  stand  before  him  at  the  day  of  judgment ;  she  will 
then  hear  either  that  she  is  pardoned  or  condemned.  We  know  nothing 
of  her  history  after  this  interview.  Was  her  heart  drawn  to  the  Lord 
by  his  merciful  treatment,  or  did  she  go  from  his  presence  to  plunge 
into  new  crimes  ?  It  is  an  awful  thing  to  abuse  mercy.  Can  we  re- 
member any  period  in  our  hves  when  we  seemed  to  be  on  the  point 
of  receiving  the  punishment  due  to  our  sins,  and  when  the  Lord,  in- 
stead of  dealing  with  us  as  we  deserved,  spared  us  ?  Ought  not  such 
forbearance  to  win  our  love  ?  There  was  a  dying  girl  who  first  learned 
to  love  the  Saviour  from  reading  the  account  of  his  treatment  of  this 
sinful  woman.  Though  she  had  never  committed  open  transgressions, 
she  knew  she  was  a  sinner,  and  needed  pardon.  When  she  read  this 
history,  she  felt  that  Jesus  was  infinitely  gracious,  and  she  believed 
that  he  would  not  cast  her  out. 

Evening  Scripture  portion.     Ez.  XVIII.  19  to  end.    "Why  will  ye  die?" 


John  VIII.  12-20. — Christ  declares  that  the  Father  is  his  witness 

We  behold  our  blessed  Saviour  again  surrounded  by  those  enemies 
who  had  so  lately  retreated  ashamed  from  his  presence.  The  officers 
had  refused  to  take  him,  after  hearing  him  invite  the  thirsty  to  come 
and  drink.  But  the  Pharisees  persisted  in  their  wicked  designs, 
though  they  heard  him  say,  "I  am  the  light  of  the  world :  he  that  fol- 
loweth  me  shall  not  walk  in  darkness,  but  shall  have  the  hght  of  life." 
Instead  of  following  the  light,  they  accused  him  of  speaking  false- 
hood, and  insolently  said,  "Thou  bearest  record  of  thyself:  thy 
record  is  not  true."  They  referred  to  words  Jesus  had  once  uttered., 
**If  I  bear  witness  of  myself,  my  witness  is  not  true,"  (John  v.  31,) 


262  CHRIST  THE  FATHER'S  WITNESS.  [jUNE  9. 

but  by  this  he  meant,  "  If  I  only  bear  witness  of  myself,  and  have  no 
o^^er  witness,  then  my  record  is  not  true."  But  He  had  another  wit- 
ness, even  the  Father,  who  had  declared  by  a  voice  from  heaven  that 
Jesus  was  his  beloved  Son,  and  who  had  enabled  him  to  do  astonish- 
ing miracles. 

The  Pharisees  scornfully  inquired,  "  Where  is  thy  Father  ?"  How 
different  from  the  request  which  an  apostle  afterwards  made,  "  Show 
us  the  Father,  and  it  sufficeth  us  !"  These  unbelieving  ,Jews  did  not 
desire  to  know  the  Father ;  yet  they  thought  they  knew  him  already. 
Jesus  told  them  plainly,  '*  Ye  neither  know  me,  nor  my  Father." 
Would  He  say  this  to  any  of  us,  if  He  were  now  to  speak  to  us  ?  No 
reasonable  creature  can  be  happy,  who  does  not  know  his  Creator. 

If  we  were  not  sinful  creatures,  the  first  desire  of  our  hearts  would 
be  to  know  God.  A  child  desires  to  see  his  parent.  If  a  mother 
were  to  tell  her  little  son  that  his  father,  who  had  long  been  absent  in 
a  distant  country,  would  soon  return,  would  not  the  child  be  glad? 
But  if  the  child  were  wilful  and  wayward,  and  had  heard  that  his 
father  would  restrain  him  from  fulfilling  his  sinful  inclinations,  in  that 
case  he  would  not  desire  to  see  him  return.  Men  have  heard  that  God 
hates  evil,  and  therefore  they  do  not  desire  to  know  Him. 

If  they  were  not  sinful,  they  would  learn  to  know  him  from  the 
works  of  creation.  It  is  written,  *'  That  which  may  be  known  of  God 
is  manifest  in  them,  for  God  hath  showed  it  unto  them."  (Rom.  i.  19.) 
How  hath  he  showed  it  unto  them?  "  By  the  things  that  are  made." 
By  the  earth,  and  sea,  the  sun,  moon,  and  stars ;  by  the  animals — 
from  the  enormous  whale  that  agitates  the  ocean,  down  to  the  tiny  in- 
sect that  floats  in  the  breeze.  But  men  did  not  gain  the  knowledge  of 
God  by  the  works  of  creation.     "  They  glorified  him  not  as  God." 

The  works  of  Providence  are  even  greater  than  those  of  creation. 
It  is  of  those  works  that  David  speaks  in  the  Psalms,  when  he  says, 
"  How^  great  are  thy  works  !"  (Ps.  xcii.  5.)  If  men  were  not  sinful, 
they  would  learn  to  know  God  from  the  works  of  Providence.  St. 
Paul  said  to  the  Athenians,  God  "  hath  made  of  one  blood  all  nations 
of  men  for  to  dwell  on  all  the  face  of  the  earth,  and  hath  determined 
the  times  before  appointed,  and  the  bounds  of  their  habitation ;  that 
they  should  seek  the  Lord,  if  haply  they  might  feel  after  him,  and  find 
him."  (Acts  xvii.  26,  27.)  But  did  men  feel  after  him?  No:  they 
wandered  farther  and  farther  from  him. 

But  in  the  fulness  of  time  God  sent  forth  his  Son. 

And  why  did  He  send  Him  ?  That  He  might  teach  us  to  know 
God.  And  all  who  believe  in  Jesus  Christ  know  the  Father.  They 
know  Him  to  be  the  God  of  holiness,  and  yet  of  mercy ;  so  holy,  that 
he  will  not  clear  the  guilty ;  and  yet  so  merciful,  that  he  will  pardon 
the  vilest  sinner  who  trusts  in  the  blood  of  his  Son.  But  they  never 
could  have  known  Him,  if  Jesus  had  not  come  in  the  likeness  of 
sinful  fiesh,  and  died  upon  the  cross  for  their  sins. 

Do  we  know  God  ?     Do  we  desire  to  know  him  ?     How  awful  il 


JUNE  10.]  CHRIST  WARNS  HIS  ENEMIES.  263 

would  be  to  hear  the  Lord  Jesus  at  the  judgment-day  declaie,  "  If  ye 
had  known  me,  ye  should  have  known  my  Father  also."  No  one  will 
be  able  to  reply,  "  I  desired  to  know  God,  but  could  not  find  him." 
O  no,  all  who  seek  to  know  Him,  shall  find  Him. 

Evening  Scripture  portion.    Rom.  I.  1-23.     The  knowledge  of  God. 


John  VHI.  21-27. — Christ  warns  his  enemies  against  dying  in  their 


sins. 


The  Lord  Jesus  plainly  told  his  disciples  in  their  retired  conversa- 
tions, that  he  should  be  crucified  ;  but  he  did  not  speak  so  plainly  to 
his  enemies :  he  only  gave  them>  hints  concerning  his  approaching 
death.  When  he  said,  "  I  go  my  way,"  they  understood  him  not.  At 
last  they  formed  a  conjecture  concerning  his  meaning,  and  said,  "  Will 
he  kill  himself?"  They  did  not  venture  to  put  the  question  to  the 
Lord  himself,  but  consulted  with  each  other  on  the  subject.  He  knew 
their  thoughts,  and  by  his  reply  showed  that  he  had  alluded  to  his 
death.  He  would  not  indeed  kill  himself.  Those  who  with  wicked 
tongues  now  insulted  him,  with  wicked  hands  would  slay  him.  He 
would  die  upon  the  cross,  but  far  worse  would  be  the  manner  of  their 
death :  they  would  die, — perhaps,  in  a  bed,  surrounded  by  weeping 
friends,  but — in  their  sins. 

When  the  Lord  said  to  his  enemies,  "  Ye  are  from  beneath,"  he  did 
not  mean  to  say  that  they  had  ever  lived  with  Satan  in  hell ;  but  he 
meant  that  they  partook  of  the  nature  of  Satan,  and  were  like  him  in 
pride,  and  hatred,  and  unbelief.  All  the  inhabitants  of  this  world  are 
.divided  into  two  classes  :  of  one  it  may  be  said,  they  are  from  be- 
neath ;  of  the  other  it  may  be  declared,  they  are  from  above,  having 
been  born  again  by  the  Holy  Spirit.  An  old  writer  observes,  that 
though  the  children  of  different  families  are  mingled  in  the  day,  when 
night  comes  on  they  return  home  to  their  fathers'  houses.  When  the 
night  of  death  comes,  the  children  of  Satan  will  go  to  their  father's 
dark  and  horrible  abode,  and  the  children  of  God  will  go  to  their 
Father's  light  and  glorious  abode.  And  whither  shall  we  go  ?  Re- 
member the  words  of  Jesus,  "  If  ye  believe  not  that  I  am  he,  ye  shall 
die  in  your  sins." 

There  is  only  one  way  of  becoming  the  child  of  God  :  it  is  by  be 
lieving  in  Jesus.  The  Jews  scornfully  inquired,  "  Who  art  thou  ?" 
Let  us  humbly  ask  the  same  question.  Let  us  say  as  Saul  did  when 
Jesus  spoke  to  him  from  heaven,  "  Who  art  thou.  Lord  ?"  He  will 
reveal  himself  to  all  who  desire  to  know  him.  He  left  his  Father's 
house  to  seek  us  who  were  w^andering  about  this  world.  He  desires 
to  bring  us  to  liis  home.    There  is  room  for  us,  as  well  as  for  Him,  in 


264  HE  INSTRUCTS  THE  NEW  BELIEVERS.  [jUNE  11: 

the  palace  of  the  great  King.  He  said  to  his  beloved  apostles,  "  In 
my  Father's  house  are  many  mansions."  When  night  comes  on  it  will 
be  delightful  to  go  to  such  a  home.  But  what  would  it  be  to  feel  in 
dying  that  we  were  not  going  to  God  !  A  woman  who  had  lived  a 
careless  life,  expressed  no  fears  on  her  dying  bed,  till — the  last  day 
and  night  of  her  life  arrived.  Then  she  was  heard  to  cry  out  repeat- 
edly, "  I  am  going,  I  am  going — but  not  to  God." 

Evening  Scripture  portion.    Rev.  XIV.    Judgment  and  salvation. 


John  VIII.  28-42. — He  instructs  the  new  believers. 

We  have  followed  the  Saviour  through  scenes  of  contempt  and  in- 
sult ;  but  at  length  we  hear,  that  while  he  rebuked  his  enemies,  many 
believed  on  him.  The  Lord  did  not  overlook  these  new  bdievers. 
As  the  mother  bestows  unceasing  care,  and  peculiar  tenderness  on  her 
infant,  especially  when  so  weakly  that  its  life  seems  doubtful ;  so  the 
Saviour  turned  towards  those  who  had  just  embraced  the  truth,  and 
addressed  to  them  words  of  counsel  and  encouragement.  Are  there 
any  of  us  who  need  such  instruction?  Let  us  consider  the  counsels 
of  the  all- wise  Saviour  to  his  weak  followers. 

"  If  ye  continue  in  my  word,  then  are  ye  my  disciples  indeed  ;  and 
ye  shall  know  the  truth,  and  the  truth  shall  make  you  free."  Contin- 
uance is  the  difficulty.  To  believe  for  a  little  while  will  not  save  the 
soul.  There  are  many  stony-ground  hearers,  who  receive  the  word 
with  joy.  There  are  many  thorny-ground  hearers,  who  bring  forth 
fruit,  but  not  to  perfection.     These  do  not  continue  in  the  word. 

What  blessings  are  promised  to  those  who,  in  spite  of  enemies,  and 
temptations,  and  afflictions,  continue  in  the  word !  Christ  said  to 
them,  "  The  truth  shall  make  you  free."  Are  we  not  free  by  nature  ? 
Men  think  they  are  free — that  they  can  do  what  they  will,  and  be 
what  they  please.  But  they  are  deceived.  The  Jews  misunderstood 
the  nature  of  the  freedom  of  which  Jesus  spoke  :  they  thought  that  he 
spoke  of  national  freedom.  But  they  did  not  even  possess  that  free- 
dom ;  for  though  they  said,  "  We  were  never  in  bondage  to  any  man," 
the  assertion  was  not  true  :  at  that  very  time  they  were  in  bondage  to 
the  Romans,  and  paid  taxes  to  the  Roman  emperor. 

But  it  was  not  of  national  freedom  that  Jesus  spoke  ;  he  meant  the 
freedom  of  the  spirit.  All  sinners  are  slaves.  "  Whosoever  commit- 
teth  sin  is  the  servant  (or  slave)  of  sin."  Satan  has  power  over  the 
spirits  of  sinners.  He  stirs  up  the  evil  passions  of  their  hearts,  and 
urges  them  to  commit  sinful  actions.  God  7'estrains  him  in  the  exercise 
of  his  power ;  but  He  has  not  yet  deprived  him  of  it.  How  then  can 
sinners  be  made  free  ?     By  believing  in  the  Son  of  God.     Then  their 


lUNE  12.]  CHRIST  ACCUSES  HIS  ENEMIES,  265 

chains  fall  off,  their  cruel  master  flees,  and  their  gracious  deliverer 
adopts  them  into  his  family. 

A  little  parable  seems  to  be  contained  in  our  Lord's  discourse.  In 
one  large  house  there  dwell  together  a  numerous  family.  God  is  the 
master  of  this  house,  and  knows  the  character  of  each  member.  This 
house  contains  all  those  who  profess  to  believe  in  Christ.  But  some 
of  its  inmates  are  really  the  slaves  of  Satan,  while  some  are  the  chil- 
dren of  God.  Shall  Satan's  slaves  always  remain  in  the  house?  No  ; 
they  shall  be  cast  out.  But  the  children  of  God  shall  never  quit  their 
father's  roof.  "  The  servant  abideth  not  in  the  house  forever ;  but 
the  son  abideth  ever."  And  when  the  servants  of  Satan  are  cast  out, 
then  the  children  of  God  shall  ascend  to  the  upper  room,  where  their 
Father  unveils  his  glorious  countenance,  and  invites  his  elder  sons  and 
daughters  to  partake  of  the  heavenly  feast. 

Evening  Scripture  portion.    Rom.  VI.     The  slavery  of  sin. 


John  VIII.  43-50. — Christ  accuses  his  enemies  of  being  the  children 

of  Satan. 

It  may  well  excite  dismay  in  the  bosom  of  a  human  creature  to 
hear  these  words ;  "  Ye  are  of  your  father  the  devil."  A  faithful 
minister  once  preached  from  these  words  in  a  village  church,  to  a 
numerous  congregation  of  very  poor  people.  Great  was  the  conster- 
nation with  which  some  of  them  heard,  for  the  first  time,  that 
those  who  lived  in  sin  were  the  children  of  the  devil.  Poor  neighbors 
met  one  another,  and  lamented  with  tears  over  the  awful  truth.  Nor 
did  they  lament  or  weep  in  vain  ;  for  some  who  were  then  the  children 
of  wrath,  became  by  faith  the  children  of  God.  One  of  these 
blessed  converts,  in  extreme  old  age,  would  often  lift  up  her  withered 
hands,  and  thank  God  for  having  shown  her  the  danger  she  was  in. 

And  what  are  the  marks  by  which  the  children  of  Satan  may  be 
known  ?  The  marks  are  the  features  of  their  father.  He  was  a 
murderer  and  a  liar  from  the  beginning, — even  from  that  awful  and 
mysterious  hour  when  he  departed  from  the  truth ;  for  he  was 
created  in  the  truth.  God,  who  created  all  things,  can  create  nothing 
evil ;  therefore  Satan  and  all  the  wicked  angels  were  originally  good. 
How  evil  sprang  up  in  them,  no  human  creature  knows  ;  it  is  a  deep 
mystery,  not  revealed  to  us.  It  is  sufficient  for  us  to  know  that 
Satan  was  good — that  he  became  evil,  and  will  continue  so  forever. 
After  his  fall,  he  was  a  murderer,  and  sought  to  murder  the  souls  of 
Adam  and  Eve,  by  tempting  them  to  sin,  and  to  murder  in  them  the 
whole  human  race — for  in  Adam  all  die.     So  dreadful  a  crime  was 

34 


266  CHRIST  SPEAKS  OF  ABRAHAM.  [jUNE  13 

never  again  perpetrated  upon  earth,  till — Satan's  own  children,  at  the 
instigation  of  their  father,  murdered  the  Son  of  God,  who  came  down 
from  heaven  to  save  sinners. 

Satan  is  not  a  murderer  only ;  he  is  also  a  liar.  He  commits  his 
murders  by  means  of  lies :  he  used  a  lie  to  murder  Eve,  when 
he  said,  **  Thou  shalt  not  surely  die."  And  still  he  murders  by  lies  ; 
for  he  tempts  men  by  deceiving  them.  He  persuades  tKem  that  sin 
will  make  them  happy,  and  that  it  is  not  dangerous.  Above  all, 
he  speaks  lies  of  God.  He  endeavored  to  set  Adam  and  Eve  against 
their  best  Friend,  by  slanders ;  for  he  said  that  God  had  forbidden 
them  to  eat  of  the  fruit  of  the  tree,  because  He  feared  they  should  be- 
come wise. 

Satan  still  speaks  lies  of  God,  representing  him  as  a  God  whose 
service  is  bondage,  whose  promises  are  unfaithful,  and  whose 
threatenings  are  uncertain.  Thus  men  are  induced  to  keep  at  a 
distance  from  God.  As  long  as  men  believe  Satan's  lies,  they  cannot 
hear  God's  words,  or  understand  the  Bible.  But  Jesus  came  to  unde- 
ceive us,  and  to  defend  his  Father's  character.  Why  will  not  men  be- 
lieve his  report?  Shall  we  still  be  deceived  by  the  lies  of  Satan, 
when  Jesus  tells  us  the  truth!  Satan  has  deceived  all  who  have 
trusted  in  him  ;  the  Son  of  God  has  never  deceived  one.  Who  ever 
heard  of  a  dying  believer  exclaiming,  "  I  have  been  deceived :  1 
trusted  in  the  Saviour,  and  I  have  found  his  promises  vain  ?"  No  true 
believer,  however  afflicted,  has  spoken  thus.  All  dying  Christians 
have  said  by  their  looks,  and  many  by  their  words ,  "  He  is  a  faithful 
God." 

Evening  Scripture  portion.    Jude.     The  fall  of  Satan. 


John  VIH.  51  to  end. — Christ  speaks  of  Abraham. 

One  of  the  most-  precious  promises  ever  made,  was  received  with 
the  most  insulting  contempt.  The  Lord  declared,  "  If  a  man  keep 
my  saying,  he  shall  never  see  death."  The  Jews  repUed,  "  Now  we 
know  thou  hast  a  devil."  If  they  had  not  been  themselves  the 
children  of  Satan,  they  would  not  have  uttered  such  language.  They 
did  not  choose  to  understand  the  meaning  of  the  promise.  They  said, 
"  The  prophets  are  dead."  But  to  what  did  our  Lord  refer  when  he 
said,  *'  If  a  man  keep  my  saying,  he  shall  never  see  death?"  He  did 
not  speak  of  the  separation  of  soul  and  body.  That  is  not  death  to 
the  righteous,  for  the  soul  rests  with  God,  while  the  body  sleeps  in 
the  grave.  He  spoke  of  another  death,  called  the  second  death.  It 
is  the  separation  of  soul  and  body  from  God  forever  and  ever.     That 


JUNE  13.]  CHRIST  SPEAKS  O     ABRAHAM.  267 

is  death.  None  shall  taste  it  who  keep  Christ's  saying.  What  say- 
ing ?  His  saying  concerning  himself,  that  He  is  the  Son  of  God  and 
the  Saviour  of  men.  For  on  another  occasion  he  declared,  "God  so 
loved  the  v^rorld,  that  he  gave  his  only-begotten  Son,  that  v^^hosoever 
believeth  in  him  should  not  perish,  but  should  have  everlasting 
life." 

When  the  Jews  insolently  inquired,  "  Whom  makest  thou  thyself?" 
the  Lord  did  not  choose  to  tell  them  plainly  who  He  was  ;  but  he 
told  them  who  thei/  were  not.  They  professed  to  be  the  children  of 
God.  But  Jesus  told  them  that  because  they  said  *'  He  is  our  God," 
they  were  "  liars."  How  awful  is  the  situation  of  that  man  who  can- 
not say,  "  My  God,"  without  uttering  a  falsehood  !  We  pity  the 
child  who  cannot  say  to  any  living  person,  "  My  father,"  or  "  My 
mother ;"  but  how  much  more  ought  we  to  pity  the  soul  who  cannot 
look  up  to  heaven  and  say,  "  My  God  !" 

What  a  testimony  Jesus  bore  to  his  faithful  servant  Abraham  !  He 
said,  "  Your  father  Abraham  rejoiced  to  see  my  day,  and  he  saw  it 
and  was  glad."  The  great  joy  of  Abraham's  life  was  not  his  beloved 
Isaac,  but  his  more  beloved  Saviour.  It  was  that  promised  Son  who 
was  the  chief  object  of  his  faith.  When  God  said,  "  In  thy  seed 
shall  all  the  families  of  the  earth  be  blessed,"  then  he  looked  forward 
to  the  coming  of  the  Saviour  of  the  world.  Then  "  he  believed  God, 
and  it  was  accounted  unto  him  for  righteousness."  Even  Abraham 
was  saved,  not  by  his  own  righteousness,  but  by  the  righteousness  of 
another.  Like  us,  he  was  by  nature  a  child  of  wrath,  and  it  was  by 
grace  he  became  the  friend  of  God,  and  the  father  of  believers. 

The  Jews  continued  to  distort  the  words  of  Jesus.  Because  he 
said,  that  Abraham  had  seen  his  day,  they  said,  "  Hast  thou  seen 
Abraham  ?"  who  had  lived  two  thousand  years  before.  And  what 
was  the  Saviour's  reply  ?  He  did  not  say,  "  I  have  seen  Abraham  ;" 
he  said  much  more  than  that.  He  did  not  say,  '*  Before  Abraham  I 
was."  He  said  more  than  that.  *'  Before  Abraham  I  am."  The  ex- 
pression '*  I  am,"  gives  the  idea  of  an  existence  that  had  no  beginning, 
and  will  have  no  end.  Such  is  God — the  first  and  the  last.  No 
human  understanding  can  grasp  the  idea  of  existence  without  begin- 
ning and  without  ending.  But  let  us  rejoice  in  the  thought  that  before 
we  were  God  existed.  He  ever  lived.  No  plans  could  be  formed 
against  us,  before  He  had  arranged  every  thing  concerning  us ! 
"  Known  unto  God  are  all  his  works  from  the  beginning  of  the  world." 
(Acts  XV.  18.) 

Evening  Scriptu;e  portion.    Gal.  III.     The  faith  of  Abraham. 


268  THE  RETURN  OF  THE  SEVENTY  DISCIPLES.  \jVNE  14. 

Luke  X  17-20. — TTie  return  of  the  seventy  disciples. 

In  the  first  verse  of  this  chapter  it  is  recorded  that  the  Lord  sent  out 
seventy  disciples  to  preach.     Now  we  hear  of  their  return. 

While  they  had  been  visiting  the  towns  and  villages,  their  Lord  had 
been  engaged  in  teaching  at  Jerusalem.  We  have  heard  to  what  trials 
he  was  exposed  in  that  wicked  city  from  the  scoiFs  of  his  enemies.  How 
great  must  have  been  the  relief  to  his  sorrowful  spirit,  when  he  found 
himself  again  in  the  midst  of  his  attached  followers  !  The  messengers 
returned  with  ^oy.  They  rejoiced  because  the  devils  had  been  subject 
unto  them  through  Christ's  name.  The  Saviour  seems  to  have  par- 
taken of  their  joy  when  he  uttered  these  mysterious  words  :  "  I  beheld 
Satan  like  lightning  fall  from  heaven."  Could  any  sight  be  more 
suited  to  occasion  joy  to  Satan's  great  enemy  and  conqueror  ?  When 
a  cruel  tyrant  is  slain,  the  captives  in  his  dungeons  are  set  free.  An 
interesting  account  has  been  written  of  the  destruction  of  the  Inquisi- 
tion at  Madrid  in  1809.  The  wicked  men  who  ruled  over  that  dread- 
ful prison  were  slaughtered  by  the  French  soldiers.  At  the  same  time 
the  dungeons  were  visited,  and  were  found  full  of  miserable  captives. 
Those  who  had  been  for  many  years  pining  under  the  fear  of  death, 
were  suddenly  restored  to  the  light  of  day,  and  to  all  the  enjoyments 
of  life.  Great  was  the  joy  felt  by  the  soldiers  who  wrought  this  great 
deliverance  ! 

But  who  can  conceive  the  joy  that  our  Saviour  felt  when  he  looked 
forward  to  the  consequences  of  Satan's  downfall !  Already  the  people 
of  God  are  delivered  from  his  power.  The  day  shall  come  when  the 
old  serpent  will  deceive  the  nations  no  more.  At  the  end  of  the  world 
he  will  be  cast  into  the  lake  of  fire  and  brimstone,  and  "  shall  be  tor- 
mented day  and  night  forever."  (Rev.  xx.  10.)  This  deliverance 
Jesus  obtained  for  us  by  his  own  death. 

Christ  gave  his  disciples  power  to  tread  on  serpents  and  scorpions, 
and  over  all  the  power  of  the  enemy.  Did  He  mean  literal  serpents 
or  spiritual  serpents  ?  Did  He  not  mean  both  ?  The  disciples  were 
shielded  from  the  attacks  of  all  venomous  creatures.  In  our  Lord's 
parting  charge  he  said  to  them  :  "  These  signs  shall  follow  them  that 
believe  :  they  shall  take  up  serpents."  (Mark  xvi.  18.)  In  the  same 
charge  he  said  also,  ''  In  my  name  they  shall  cast  out  devils."  Christ 
must  have  alluded  to  Satan  and  his  angels  when  he  spoke  of  "  all  the 
power  of  the  enemy." 

Well  might  the  disciples  rejoice  in  the  wonderful  gifts  they  pos- 
sessed. Yet  they  had  a  greater  cause  for  joy.  Their  names  were 
written  in  heaven.  The  Lamb  has  a  book  of  life,  in  which  he  has 
written  the  names  of  all  who  shall  never  taste  the  second  death.  It 
contains  not  only  the  names  of  the  apostles,  but  of  all  who  love  Jesus. 
As  a  father  writes  down  in  his  great  Family  Bible  the  names  of  all  his 
children,  so  God  writes  down  in  the  book  of  his  remembrance  the 


JUNE  15. J  THE  SAVIOUR'S  JOY.  269 

names  of  all  His  children.  A  father  may  some  day  have  to  read,  with 
a  sigh  and  with  a  tear,  the  list  of  his  family ;  but  Jesus  shall  never 
lose  one  of  the  members  of  His  family ;  they  shall  live  forever  who- 
are  written  in  the  book  of  life.  Is  it  our  chief  desire  to  have  our 
names  written  there  ?  If  this  be  our  supreme  desire,  we  must  be 
saved.  Those  who  perish,  perish  because  they  will  not  come  and  ask 
for  hfe. 

O  that  this  awful  sentence  might  awaken  those  who  are  now  uncon- 
cerned about  their  precious  souls  !  "  Whosoever  was  not  found  writ- 
te  a  in  the  book  of  life,  was  cast  into  the  lake  of  fire."     (Rev.  xx.  15.) 

Evening  Scripture  portion.    Rev.  XX.     The  hook  of  life. 


Luke  X.  21-24. — The  Saviour's  joy, 

A  man's  character  is  shown  by  the  causes  of  his  grief  and  of  his 
oy  !  We  might  learn  to  know  ourselves  better  than  we  do,  if  each 
would  inquire,  '*  What  are  the  things  that  please,  and  grieve  me  most  ?" 
We  shall  find  that  we  are  by  nature  selfish, — that  we  are  too  much 
concerned  about  the  events  that  befall  ourselves,  and  too  little  about 
those  that  befall  our  fellow-creatures.  Above  all,  we  are  naturally  in- 
different to  the  glory  of  God.  None,  except  those  who  are  converted, 
care  in  the  least  degree  whether  God  is  honored  or  despised. 

The  object  that  lay  nearest  the  Saviour's  heart  was  the  glory  of  his 
Father.  He  rejoiced  in  spirit,  because  his  Father  had  revealed  to 
babes  the  things  concerning  Himself,  for  by  this  means  the  glory  of 
God  is  increased.  If  the  wise  and  learned  alone  were  saved,  it  would 
seem  as  if  they  had  saved  themselves  by  their  own  wisdom  and  learn- 
ing ;  but  when  it  is  babes  chiefly  who  are  saved,  then  it  is  clear  that 
God  saved  them  by  His  great  power.  Those  are  compared  to  babes 
whom  the  world  esteems  foolish  and  ignorant.  Most  of  the  disciples 
were  chosen  from  among  such  people.  The  world  called  Peter  and 
John  unlearned.  (Acts  iv.  13.)  The  apostle  Paul  was  not  unlearned ; 
but  he  did  not  trust  to  his  own  wisdom,  but  came  like  a  babe  to  learn 
of  Jesus.  None  can  explain  the  manner  in  which  God  teaches  the 
soul.  We  do  know  the  subject  of  his  teaching — it  is  Himself.  We 
are  by  nature  imacquainted  with  God.  To  know  Him  is  the  great 
object  of  life.  To  die  without  knowing  Him  is  to  perish.  The  Sa- 
viour, in  his  prayer  just  before  he  was  crucified,  said  to  his  Father, 
"  This  is  eternal  life,  to  know  thee,  the  only  true  God,  and  Jesus 
Christ  whom  thou  hast  sent." 

No  man  comes  to  Jesus  till  he  has  heard  and  learned  of  the  Father. 
Then  he  goes  as  a  penitent  sinner  to  the  Saviour.  How  does  Jesus 
receive  him  ?    He  has  declared,  "  Him  that  cometh  unto  me  I  will  in 


270  THE  GOOD  SAMARITAN.  [jUNE  16. 

nowise  cast  out."  He  teaches  the  sinner  to  know  the  Father ;  He 
shows  him  the  Father's  love  in  sending  his  Son  to  be  the  Saviour  of 
.the  world ;  he  shows  it  to  the  heart,  as  well  as  to  the  understanding. 
It  is  with  the  heart  we  know  our  friends  ;  it  is  with  the  heart  we  must 
know  God.  How  different  is  the  feeling  that  we  have  when  we  have 
become  intimate  with  a  person,  from  that  which  we  experience  when 
we  have  only  heard  him  described,  and  have  not  known  him  ourselves ! 

We  may  hear  a  great  deal  about  God,  but  till  we  listen  to  his  voice 
speaking  to  our  hearts  we  cannot  know  Him.  It  is  sweet  to  hear  him 
say,  "  Seek  ye  my  face,"  but  sweeter  still  to  hear  him  declare,  "  Thou 
art  mine."  Then  the  heart,  moved  by  the  Spirit,  answers  as  David 
did,  "  Lord,  thy  face  will  I  seek,"  and  "  Thou  art  my  God." 

Jesus  has  observed  every  desire  that  has  ever  entered  into  the  heart 
of  his  creatures,  and  he  remembers  those  of  his  servants  of  old.  The 
ancient  prophets  desired  to  know  him ;  there  were  even  kings  who 
esteemed  the  knowledge  of  God  far  above  their  earthly  treasures. 
Such  were  the  feelings  of  the  great  Melchisedec,  and  of  the  victorious 
David.  But  while  they  were  on  earth  they  never  knew  as  much 
of  God  as  the  apostles  did  while  they  lived  ;  nor  did  they  ever  hear  as 
much  as  we  have  heard.  Is  it  our  desire  to  know  Him  better  than 
we  do  ?  He  observes  the  desires  of  our  hearts :  and  he  would  be 
pleased  to  see  in  us  the  same  feeling  that  Moses  had,  when  he  said, 
"  I  beseech  thee,  show  me  thy  glory." 

Evening  Scripture  portion.    2  Samuel  XXIII.  1-23.    David's  chief  desire 


Luke  X.  25-37. — The  good  Samaritan. 

This  lawyer,  who  came  to  Jesus,  was  a  man  whose  office  it  was  to 
study  the  law  of  God,  and  to  explain  it  to  others.  It  was  therefore  to 
be  supposed  that  he  understood  it  well  himself.  And  he  did  under- 
stand the  letter  of  it,  but  not  the  spirit.  He  knew  the  words  of  the 
law,  but  he  was  ignorant  of  their  spiritual  appHcation. 

He  came  with  the  wricked  intention  of  insnaring  Jesus,  by  asking 
him  questions  that  should  lead  him  to  give  some  answer  contrary  to 
what  Moses  had  written.  But  how  completely  was  he  foiled  in  his 
design  !  Instead  of  answering  his  question,  "  What  shall  I  do  to  in- 
herit eternal  life  ?"  the  Lord  asked  him  another  question,  "  How 
readest  thou  ?"  thus  showing  that  he  approved  what  was  written  by 
Moses. 

The  lawyer  gave  a  correct  answer.  He  said  that  the  duty  of  man 
consisted  in  the  love  of  God  and  the  love  of  his  neighbor.     But  what 


»UNE  16.]  THE  GOOD  SAMARITAN.  271 

is  this  love  ?  It  far  surpasses  man's  ideas.  Let  the  angels  tell  us 
from  their  high  abodes  in  glory,  what  it  is  to  love  God.  It  is  to  de- 
light in  him  perpetually,  to  show  forth  his  praise,  and  to  do  his  will 
without  weariness  and  without  fault.  What  is  the  love  of  the  neigh- 
bor ?  Jesus  explained  it  in  the  beautiful  history  of  the  good  Samari- 
tan.  On  whom  had  the  Samaritan  mercy?  On  a  Jew — a  man  of  a 
nation  whom  he  had  been  brought  up  to  detest.  Neither  did  he  act 
from  a  sense  of  duty  alone  ;  he  had  compassion  on  the  poor  traveller : 
he  paid  him  immediate  attention :  he  treated  him  with  tenderness, 
binding  up  his  wounds  :  he  expended  his  property  upon  him,  *'  pour- 
ing in  oil  and  wine  :"  he  mcnuedi  fatigue,  and  perhaps  loss  of  rest,  for 
he  took  care  of  him  at  night.  He  made  provision  for  his  future  com- 
fort, by  leaving  twopence  (or  two  days'  wages  of  a  laborer)  with  the 
innkeeper,  and  promised  to  pay  whatever  greater  sum  might  be  spent, 
putting  no  limits  on  the  amount,  though  he  could  not  know  how  long 
the  sufferer  might  languish.  And  all  this  he  did  for  a  stranger! 
What  must  that  man  be  to  his  friend  and  his  brother,  who  treats  a 
stranger  with  such  generous  kindness  ! 

But  if  we  are  inclined  to  think  the  Samaritan  overstepped  his  duty, 
let  us  remember  the  words  of  Jesus,  *'  Go  thou  and  do  likewise." 
And  when  we  have  done  it,  we  shall  still  be  unprofitable  servants,  and 
have  only  done  what  it  was  our  duty  to  do.  Remember,  remember 
what  He  did  for  us,  who  gives  the  command.  The  Samaritan  showed 
mercy  to  a  stranger,  but  he  showed  mercy  to  his  enemies.  And  what 
mercy !  He  bore  the  wrath  and  curse  of  God  to  save  us  from  de- 
struction. None  of  us  could  bear  what  he  did.  But  if  we  have  the 
Spirit  of  Christ  dwelling  in  us,  we  shall  walk  in  his  steps. 

There  are  at  this  moment  in  South  Africa,  two  Moravian  mission- 
aries, who  have  gone  to  spend  their  days  in  a  hospital  for  lepers — 
among  pitiable  objects,  whose  hands  and  feet  are  faUing  off.  No  one 
who  ever  enters  that  hospital  is  permitted  to  leave  it.  The  mission- 
aries saw  the  door  close  upon  them,  and  felt  content  to  be  banished 
from  human  society  for  the  sake  of  the  poor  sufferers  within. 

Let  us  not  be  satisfied  with  admiring  the  devoted  conduct  of  these 
men  ;  but  let  us  seek  for  objects  on  whom  to  show  mercy.  Do  we 
know  of  none  to  whom  we  can  be  kind  ?  Is  there  no  fatherless  child 
who  needs  our  help?  No  widow,  no  stranger,  no  sufferer,  whom  we 
could  comfort  ?  Perhaps  to-day  we  may  meet  with  one  that  we  never 
heard  of  before.  May  God  put  into  our  hearts  the  love  that  dwells  in 
his  own,  that  we  may  act  kindly  to  every  afflicted  person  we  see  this 
day. 

Evening  Scripture  portion.    Exodus  XXIII.    Kindness  to  the  stranger. 


272  MARTHA  AND  MARY.  [jUNE  17. 


Luke  X.  28  to  end. — Martha  and  Mary. 

When  a  monarch  enters  into  the  house  of  one  of  his  subjects,  his 
looks  are  observed  in  order  to  discover  what  objects  pleased  him,  his 
words  are  treasured  up,  his  minutest  actions  are  noticed  and  remem- 
bered. If  the  Son  of  God  were  to  enter  into  the  family  of  a  true  be- 
Hever,  with  what  anxiety  would  his  looks,  his  words,  his  actions,  be 
watched  !  Every  sincere  disciple  would  seek  with  trembling  eager- 
ness to  ascertain  whether  the  Lord  approved  his  conduct. 

And  did  not  those  who  loved  Jesus  when  he  was  on  earth,  expe- 
rience these  feelings  ?  When  they  saw  him  approach  their  dwellings, 
they  must  have  longed  to  obtain  his  company,  and  when  he  was  seated 
beneath  their  roofs,  they  must  have  used  their  utmost  endeavors  to 
do  him  honor.  The  Lord's  visits  were,  no  doubt,  hailed  with  de- 
light by  the  beloved  family  of  Bethany.  Both  Martha  and  Mary  de- 
sired to  please  their  heavenly  guest,  but  they  acted  in  a  very  different 
manner.  Martha  was  so  little  acquainted  with  his  mind,  that  she 
endeavored  to  provide  a  sumptuous  entertainment ;  while  Mary  sat 
at  his  feet  and  heard  his  word.  In  the  east  it  is  the  custom  to  sit 
upon  the  ground  or  on  low  touches ;  therefore  there  was  nothing 
unusual  in  Mary's  posture.  While  one  sister  was  Hstening  with 
devout  attention  to  the  words  of  Jesus,  the  other  was  offended  be- 
cause she  was  left  alone  to  prepare  the  feast.  So  confident  did 
she  feel  of  the  acceptableness  of  her  services,  that  she  believed  the 
Lord  would  reprove  her  sister  for  not  helping  her.  She  said  to  the 
Lord,  '*Dost  thou  not  care  that  my  sister  hath  left  me  to  serve  alone  ?" 
If  she  had  been  of  a  more  loving  spirit,  she  would  have  gladly  served 
alone,  that  her  sister  at  least  might  enjoy  the  Saviour's  instructions 

How  many  Christians  fall  into  Martha's  error !  They  imagine  thai 
much  pomp  and  parade  and  splendor  in  religious  worship  are  honor- 
able to  God,  and  they  expend  strength,  and  time,  and  money,  in  pro- 
moting these  objects,  while  they  lose  many  precious  opportunities  of 
growing  in  the  knowledge  of  Christ :  and,  not  content  with  acting  in 
this  manner  themselveSf  they  often  blame  those  who  devote  their  chief 
attention  to  the  word  of  God. 

How  beautiful  an  example  does  Mary  afford  to  those  who  are  un- 
justly accused  by  their  fellow- Christians  !  She  remained  silent,  and 
left  it  to  her  Lord  to  answer  for  her.  Perhaps  Martha  was  surprised 
at  receiving  reproof  instead  of  commendation.  The  sister  she  blamed 
was  praised,  and  the  conduct  she  thought  so  admirable  was  censured. 
The  Lord  will  pronounce  many  sentences  at  the  last  day  that  will 
surprise  even  his  sincere  followers.  Though  Martha  was  careful,  and 
troubled  about  many  things,  we  know  that  she  was  a  real  believer,  but 
she  had  not  so  enhghtened  a  mind  or  so  devoted  a  heart  as  her  meek 
and  lowly  sister. 


JUNE  IB.]  CHRIST  ENCOURAGES  HIS  DISCIPLES.  27 

Mary  cared  as  much  as  Martha  for  the  comfort  and  honor  of  her 
Lord.  On  another  occasion  she  showed  her  love  by  expending  her 
choicest  treasures  upon  his  precious  body,  for  she  poured  the  oint- 
ment on  his  head  just  before  his  death  and  burial.  But  she  knew  that 
the  day-spring  from  on  high  had  visited  us,  "to  give  light  to  them  that 
sit  in  darkness  and  in  the  shadow  of  death,"  and  she  opened  her  heart 
to  receive  those  living  beams. 

Do  we  desire  to  enjoy  the  light  of  life  ?  Let  us  get  alone  with 
Jesus,  and  speak  to  him  in  prayer,  and  hear  what  he  will  say  to  us  in 
his  word. 

Evening  Scripture  portion.    Ps.  CXIX.  97  to  182.    Love  to  God's  law. 


Luke  XL  1-13. — Christ  encourages  his  disciples  to  pray. 

How  blessed  must  have  been  those  seasons  in  which  the  Saviour 
engaged  in  prayer  with  his  beloved  disciples  !  Once  we  find  him  pray- 
ing with  them  on  the  mount  of  transfiguration ; — at  another  time  in 
the  garden  of  Gethsemane.  On  this  occasion  the  name  of  the  place 
is  not  recorded.  Surely  that  was  hallowed  ground,  where  the  Son  of 
God  offered  up  on  the  spotless  altar  of  his  heart  the  pure  incense  of 
prayer  and  praise. 

After  hearing  his  prayers,  the  disciples  felt  conscious  of  their  own 
inability  to  pray.  They  were,  like  us,  compassed  with  infirmities,  and 
knew  not  what  to  pray  for  as  they  ought.  In  the  spirit  of  little  chil- 
dren they  said  to  their  Master,  "  Teach  us  to  pray."  This  petition 
was  pleasing  to  their  Lord  :  it  was  immediately  granted.  The  prayer 
he  now  taught  them  he  had  uttered  in  their  presence  when  he  delivered 
his  sermon  on  the  mount ;  but  the  disciples  needed  repeated  instruc- 
tions. It  is  a  prayer  for  all  that  can  make  a  human  soul  happy ;  nay 
more — it  is  a  prayer  for  all  that  can  make  the  universe  happy. 

The  first  three  petitions  may  be  called  prayers  for  God^  as  it  is 
written  in  the  Psalms  :  "  Prayer  also  shall  be  made  for  Him  con- 
tinually." (Psalm  Ixxii.  15.)  The  happiness  of  the  universe  depends 
upon  God  being  established  upon  his  throne.  k\\  creation  would  be 
filled  with  joy,  if  the  name  of  the  great  and  holy  God  were  hallowed ; 
if  his  kingdom  were  come ;  if  his  will  were  done ;  as  it  is  written : 
"  Let  the  floods  clap  their  hands  ;  let  the  hills  be  joyful  together  be- 
fore the  Lord,  for  He  cometh  to  judge  the  earth."  Were  any  other 
being  raised  to  this  exalted  state,  he  would  neither  be  happy  himself, 
nor  would  he  make  his  fellow-creatures  happy.  No  Being  but  God  is 
fit  to  be  adored,  to  reign  over  all  worlds,  and  to  do  what  He  will. 
Satan  once  aspired  to  sit  in  the  seat  of  God, — and  what  was  the  con- 

35 


274  CHRIST  EXPOSES  HYPOCRISY.  [jUNE  19. 

sequence  ?  He  became  eternally  wretched,  and  he  plunged  a  host  of 
his  angelic  companions  in  the  same  misery. 

There  are  some  petitions  in  this  prayer  suitable  for  fallen  man 
alone,  in  all  his  weakness  and  his  wo.  We  are  made  of  clay,  and 
we  need  bread;  therefore  we  say,  "Give  us  our  daily  bread."  We 
have  sinned,  and  we  need  pardon  ;  therefore  we  say,  "  Forgive  us  our 
trespasses."  We  are  liable  to  be  conquered  by  sin  and  Satan,  and  we 
need  deliverance  from  their  power,  and  we  cry,  "  Deliver  us  from 
evil." 

If  our  hearts  are  in  tune  with  this  prayer,  they  are  right  in  the  sight 
of  God.  The  unconverted  never  feel  desirous  for  the  things  men- 
tioned in  this  prayer,  except  for  their  daily  bread.  And  are  they  satis- 
fied with  daily  bread  ?  O  no  ;  they  are  not  content  with  necessary 
things,  with  food,  raiment,  and  a  shelter  from  the  storm  ;  they  enter- 
tain a  thousand  exorbitant  wishes  ;  they  desire  pleasure,  or  praise,  or 
wealth,  or  some  other  worldly  gift  which  God  has  not  promised  to  be- 
stow. Instead  of  cherishing  these  unreasonable  wishes,  the  Christian 
longs  for  the  pardon  of  his  sins,  and  for  his  deliverance  from  the  evil 
one.  Will  these  desires  be  granted  ?  Will  an  w/z^raczoz/5  friend  arise 
to  grant  a  request  that  is  urged  in  an  earnest  manner  ?  i\.nd  shall  a 
gracious  God  refuse  to  hear  fervent  prayer  ?  Will  a  sinful  father  give 
bread,  and  not  a  stone  to  a  hungry  child ;  a  fish,  and  not  a  serpent ; 
an  egg,  and  not  a  scorpion  ?  And  shall  our  Holy  Father  give  hell  to 
those  who  ask  for  heaven  1  Since  the  beginning  of  the  world  He  has 
never  treated  one  of  his  children  in  this  manner,  and  He  never  will. 

Evening  Scripture  portion.    Ps.  LXV.     The  power  and  goodness  of  God. 


Luke  IX.  37-44. — Christ  exposes  the  hypocrisy  of  the  Scribes  and 

Pharisees. 

We  never  hear  of  the  Saviour  refusing  to  visit  those  who  besought 
his  company.  Yet  no  scene  could  have  been  more  trying  to  his  feel- 
ings than  a  Pharisee's  house.  The  society  of  publicans  and  sinners 
was  less  revolting  to  Him  than  that  of  proud  self-righteous  Pharisees. 

One  of  his  first  actions  gave  offence  to  his  host.  Knowing  that  the 
Pharisees  imagined  that  washing  their  hands  before  dinner  rendered 
them  holy,  He  purposely  neglected  to  observe  this  custom.  The  ruling 
desire  of  the  Pharisees  was  the  praise  of  men.  No  person  can  desire 
earnestly  both  the  praise  of  men  and  the  praise  of  God ;  for  no  man 
can  serve  two  masters.  Just  in  proportion  as  we  seek  honor  from 
men  J  we  shall  be  indifferent  to  honor  from  God.  The  reward  the 
Pharisees  sought  was,  a  high  place  in  the  world's  esteem.  They  loved 


JUNE  19. J  CHRIST  EXPOSES  HYPOCRISY.  275 

the  uppermost  seats  in  the  synagogue ;  (for  the  most  learned  and  re 
spected  among  the  Jews  were  permitted  to  read  the  law  on  the  Sab- 
bath-days in  their  sacred  assembhes.)  When  they  entered  the  market- 
place, the  Pharisees  were  gratified  at  receiving  tokens  of  veneration 
from  the  muhitude  ;  they  were  constantly  seeking  the  gratification  of 
their  pride  ;  and  whether  in  the  house  of  God,  or  in  the  public  throng, 
they  were  thirsting  for  human  honor. 

What  were  the  means  they  pursued  in  order  to  obtain  it  ?  They 
diligently  observed  all  the  forms  of  religion  :  they  fasted  and  made 
long  prayers,  and  even  insisted  on  giving  a  tenth  of  the  smallest  herbs 
to  the  priests.  But  they  neglected  all  secret  duties.  They  were  so 
much  occupied  in  pleasing  men,  that  they  never  thought  about  pleasing 
God.  Secret  prayers,  secret  charities,  secret  acts  of  justice,  secret 
feelings  of  love  to  God — of  all  these  they  knew  nothing. 

To  what  did  the  Lord  compare  these  vain-glorious  men  1  To  cups 
and  covered  dishes,  that  looked  bright  outside,  but  were  full  of  cor- 
ruption within :  and  to  graves  that  were  grown  over  with  grass,  but 
that  contained  dead  men's  bones. 

Are  not  each  of  us  conscious  that  we  have,  hy  nature,  a  strong  de- 
sire for  the  praise  of  men,  and  no  desire  for  the  praise  of  God  ?  This 
is  one  of  the  effects  of  the  Fall.  Angels  are  not  coveting  the  admira- 
tion of  their  companions  in  bliss ;  their  eyes  are  fixed  upon  their 
Father's  face,  and  in  His  smile  they  live  and  rejoice. 

What  confusion  it  would  introduce  into  heaven  were  a  creature  to 
enter  there  who  wishes  to  be  admired  !  He  would  find,  that  though  all 
the  blessed  inhabitants  love  one  another,  that  they  admire  God  alone, 
and  are  perpetually  engaged  in  singing,  *'  Blessing,  and  glory,  and 
honor,  and  power  be  unto  Him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb,  forever  and  ever."  (Rev.  v.  13.)  How  dejected  a  Phar- 
isee would  feel  in  such  a  scene  ! 

Does  our  happiness  depend  upon  our  being  noticed  and  honored  ? 
If  it  do,  we  are  not  fit  for  heaven.  Job  said,  "  Behold,  I  am  vile." 
Isaiah  said,  ''I  am  a  man  of  unclean  lips."  Abraham  said,  he  was 
but  dust  and  ashes  ;  David,  that  he  was  shapen  in  iniquity ;  and  Paul, 
that  he  was  the  chief  of  sinners.  Yet  these  were  some  of  the  brightest 
saints  who  ever  lived  upon  earth.  Do  we  feel,  as  they  did,  unworthy 
of  favor  and  honor  ?  The  wicked  boast,  "  I  am  not  polluted ;  I  am 
innocent."  (Jer.  ii.  23,  35.)  Some  even  dare  to  say  to  their  fellow- 
sinners,  "  Stand  by  thyself,  for  I  am  holier  than  thou."  (Is.  Ixv.  5.) 
What  does  God  say  of  such  proud  sinners  ?  *'  They  are  a  smoke  in 
my  nose."  But  of  a  penitent,  washed  in  the  blood  of  Chr  ist,  and 
clothed  in  his  righteousness.  He  speaks  thus :  "  His  beauty  shall  be 
as  the  olive-tree,  and  his  smell  as  Lebanon."  (Hos.  xiv.  6.) 

Evening  Scripture  portion.    Job  XV.     The  insignificf  nee  of  man. 


276  CHRIST  EXPOSES  THE  LAWYERS.  [jUNE  20. 


Luke  XI.  45  to  end. — Christ  exposes  the  wickedness  of  the  lawyers 

The  meek  and  lowly  Jesus  took  no  pleasure  in  denouncing  woes 
upon  sinners,  but  he  was  too  faithful  to  conceal  from  them  his  abhor- 
rence of  their  crimes. 

Among  the  guests  at  the  Pharisee's  house  there  were  some  law- 
yers. They  were  Scribes  of  the  highest  order,  whose  office  it  was  to 
explain  the  law  of  God  to  the  people.  One  of  them  having  heard 
Jesus  say,  "  Wo  unto  you  Scribes  and  Pharisees,  hypocrites,"  (verse 
44,)  replied,  "  Master,  thus  saying,  thou  reproachest  us  also."  Re- 
proof was  by  him  considered  as  reproach.  Instead  of  confessing  his 
sin,  and  seeking  pardon,  he  only  desired  to  justify  himself. 

The  Lord  did  not  leave  these  Scribes  in  ignorance  of  what  par- 
ticular parts  of  their  conduct  he  condemned.  He  mentioned  three 
glaring  sins  which  they  committed. 

(Verse  46.)  "  Ye  lade  men  with  burdens  grievous  to  be  borne,  and 
ye  yourselves  touch  not  the  burdens  with  one  of  your  fingers."  This 
was  the  first  sin  reproved.  These  lawyers  taught  the  people  that  they 
must  do  many  difficult  things  to  please  God,  such  as  fasting,  washing 
often,  making  long  prayers  ;  but  they  did  not  trouble  themselves  to  do 
the  same. 

The  second  sin  reproved  was  "  building  the  sepulchres  of  the 
prophets."  But  how  was  this  a  sin  ?  It  was  one  branch  of  the  hy- 
pocrisy of  the  Scribes.  They  did  not  build  the  sepulchres  of 
prophets,  because  they  loved  their  holy  characters,  but  because  they 
thought,  that  by  doing  honor  to  the  pious  dead,  they  should  appear 
pious  themselves.  It  was  evident  they  really  approved  of  their 
fathers'  persecutions  of  the  prophets.  And  how  was  it  evident  ?  Be- 
cause they  persecuted  the  living  prophets.  They  added  to  their  guilt, 
when,  while  their  hearts  were  burning  with  anger  against  John  the 
Baptist,  or  against  the  Lord  Jesus,  they  desired  that  a  monument 
should  be  raised  to  Elijah,  or  to  some  other  old  prophet.  It  is  easy  to 
praise  the  dead ;  they  cannot  offend  us  by  their  faithful  reproofs,  nor 
shame  us  by  their  holy  examples.  Many  praise  the  reformers  and 
martyrs  of  ancient  days,  w^ho  hate  the  piety  of  a  brother,  or  of  a 
companion. 

The  third  sin  of  the  lawyers  was,  taking  away  the  key  of  knowl- 
edge. This  was  worse  than  binding  heavy  burdens  on  the  people. 
The  burdens  might  oppress,  yet  they  would  not  destroy ;  but  without 
knowledge,  the  people  would  perish.  If  a  man  took  away  the  key  of 
a  place  where  the  fire-engines  were  kept,  and  if  the  whole  city  were 
burned  through  this  conduct,  how  much  ashamed  he  would  be  to  ap- 
pear among  the  poor  houseless  citizens  !  And  how  much  ashamed 
will  those  be  at  the  last  day,  who  have  taken  away  the  key  of  knowl- 
edge !  Those  are  guilty  of  this  sin,  who  keep  the  Bible  out  of  the 
hands  of  the  people  ;  and  those  also  are  guilty  of  it  who  pervert  the  doc- 


JUNE  21.]  CHRIST  WARNS  HIS  DISCIPLES.  277 

trines  of  the  Bible,  and  hide  from  sinners  the  only  remedy  for  their 
guilt, — the  blood  of  the  Lord  Jesus  Christ. 

A  faithful  minister  takes  the  key  committed  to  him,  and  by  unlock- 
ing the  mysteries  of  God,  saves  souls  from  destruction.  It  is  a  blessed 
thing  to  go  into  the  kingdom  of  God  ourselves^  and  it  is  a  more  blessed 
thing  to  help  others  to  come  in  with  us.  The  Lord  Jesus  has  de- 
clared, "  Whosoever,  therefore,  shall  break  one  of  these  least  com- 
mandments, and  shall  teach  men  so,  he  shall  be  called  the  least  in  the 
kingdom  of  heaven  :  but  whosoever  shall  do  and  teach  them,  the  same 
shall  be  called  great  in  the  kingdom  of  heaven." 

Evening  Scripture  portion.    2  Chron.  XXIV.     Zechariah  the  prophet. 


Luke  XIL  1-12. — Christ  warns  his  disciples  against  hypocrisy. 

We  have  lately  read  the  Saviour's  warnings  to  the  Scribes  and 
Pharisees  ;  now  we  find  him  addressing"  his  own  disciples.  An  im- 
mense multitude  had  been  collected  by  his  fame,  and  were  eagerly  lis- 
tening to  his  wonderful  words.  Before  them  all.  He  plainly  said  to  his 
disciples,  "  Beware  ye  of  the  leaven  of  the  Pharisees,  which  is  hypoc- 
risy." This  was  not  the  first  time  he  had  uttered  this  warning.  On 
one  occasion  his  disciples  had  not  understood  what  he  meant  by  the 
leaven  of  the  Pharisees;  but  now  all  understood,  for  he  explained  the 
metaphor,  and  declared  that  hypocrisy  was  the  leaven  to  which  he 
alluded. 

And  are  the  sincere  disciples  of  Christ  in  danger  of  being  infected 
by  hypocrisy?  Yes,  even  they  may  be  tainted  by  this  sin,  though 
they  cannot  be  given  up  to  its  power ;  for  God  will  preserve  them 
through  faith  in  his  name.  Peter,  and  Barnabas,  and  several  other 
Christians,  were  once  guilty  of  an  act  that  bordered  on  hypocrisy :  it 
is  called  in  Scripture  "  dissimulation."  They  dissembled  with  regard 
to  eatiHg  vi^ith  the  Gentiles,  and  were  publicly  rebuked  by  the  apostle 
Paul.     (See  Gal.  ii.) 

'  The  Lord  suggested  a  powerful  motive  to  guard  the  lieart  against 
hypocrisy, — the  discoveries  and  exposures  of  the  judgment-day.  Then 
all  that  has  been  hid  will  be  known.  Not  only  will  the  mask  be  torn 
from  the  deliberate  hypocrite,  but  the  veil  which  has  been  cast  over 
any  part  of  the  conduct  of  true  believers  will  be  lifted  up. 

The  Lord  foresaw  all  the  temptations  that  would  assail  his  beloved 
disciples,  and  he  endeavored  to  strengthen  them  to  meet  their  trials. 
One  of  their  most  powerful  temptations  would  be  (not  to  put  on,  as 
the  Pharisees  did,  the  appearance  of  rehgion,  but)  to  conceal  the  love 
they  really  felt  for  their  Lord.  He  knew  that  bloody  crosses  and 
burning  flames  would  be  used  by  their  enemies  to  induce  them  to  de- 


278  THE  RICH  FOOL.  [jUNE  22. 

ny  his  name.  How  tenderly  he  addresses  those  who  would  be  called 
to  suffer  for  his  sake  !  "I  say  unto  you,  my  friends,  Be  not  afraid  of 
them  that  kill  the  body."  He  does  not  promise  his  disciples  to  pre- 
serve them  from  death :  but  he  does  promise  to  keep  them  from  hell. 
He  does  not  promise  to  prevent  their  being  brought  before  rulers  and 
magistrates  ;  but  he  does  promise  to  be  with  them  in  the  painful  hour, 
and  to  teach  them  by  the  Holy  Ghost  what  to  answer. 

How  little  Peter  thought  that  he  should  ever  be  tempted  to  deny  the 
Son  of  man !  How  little  he  knew  that  there  was  comfort  for  him  in 
these  words :  "  Whosoever  shall  speak  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  him  !"  He  spoke  against  the  Sen  of  man 
when  he  said  in  the  judgment-hall,  "  I  know  not  the  man  ;"  and  when 
he  confirmed  his  words  by  oaths  and  curses.  Our  Lord  knows  not 
only  what  trials  we  shall  suffer,  but  what  sins  we  shall  commit.  It  is 
most  comforting  to  think  that  though  all  sin  will  be  followed  by  sorrow, 
yet  that  there  is  only  one  sin  that  cannot  be  forgiven.  It  is  the  blas- 
phemy against  the  Holy  Ghost,  and  consists  (as  we  believe)  in  contin- 
uing to  oppose  the  Gospel  from  deliberate  malice,  while,  at  the  same 
time,  the  Holy  .Ghost  has  convinced  the  mind  of  its  truth.  This  was 
the  sin  of  the  Pharisees.  Though  they  were  fully  convinced  that 
Christ  was  the  Son  of  God,  they  were  determined  to  hinder  the  people 
from  believing  in  him. 

Some  of  Christ's  true  disciples  have  been  overcome  by  fear  when 
placed  before  the  bar  of  cruel  judges,  and  have  been  tempted  to  deny 
their  Lord.  But  how  bitterly  did  Jerome  of  Prague,  and  our  own 
Cranmer,  bewail  their  sin ;  and  how  fully  did  the  Lord  testify  his  for- 
giveness by  the  support  he  afforded  them  when  bound  to  the  stake  !  No 
human  heart  can  conceive  the  Lord's  tenderness  for  his  persecuted  peo- 
ple. Could  a  father  forsake  a  child  who  had  fallen  into  trouble  on 
his  account?  Can  Jesus  forsake  his  people  when  suffering  for  his 
sake? 

Evening  Scripture  portion.    Gal.  II.    Dissimulation. 


Luke  XII.  13-2L — The  rich  fool  who  was  suddenly  cut  off. 

While  Jesus  was  instructing  his  disciples  in  the  presence  of  the 
multitude,  he  was  interrupted  by  a  man  applying  to  him  with  this  re- 
quest :  "■  Speak  to  my  brother,  that  he  divide  the  inheritance  with 
me."  This  man's  thoughts  were  engrossed  by  a  perishing  inheritance, 
while  Jesus  was  pointing  to  that  which  fadeth  not  away. 

Had  the  Lord  come  into  the  world  to  be  a  judge  of  temporal 
affairs,  he  would  have  attended  to  the  administration  of  justice  :  but 
he  had  come  for  a  different  purpose,  and  he  spent  all  his  strength 


JTJNE  22.]  THE  RICH  FOOL.  279 

and  all  his  time  in  finishing  the  work  that  his  Father  had  given 
him  to  do. 

He  made  the  request  of  this  man  the  occasion  of  warning  his  disci 
pies  against  the  sin  of  covetousness.  He  had  warned  them  against 
hypocrisy,  one  of  the  chief  sins  of  the  Pharisees ;  and  now  he  bade 
them  beware  of  covetousness,  another  of  their  sins.  He  pointed  out 
the  folly  of  covetousness  by  describing  the  case  of  a  rich  man  who 
was  suddenly  called  away  when  he  had  been  making  plans  for  future 
enjoyment.  We  often  hear  of  these  sudden  removals,  but  we  do  not 
know  the  secret  thoughts  of  those  who  are  thus  unexpectedly  cut  off. 
He,  who  knows  all  the  thoughts  of  all  the  men  that  have  ever  lived 
upon  earth,  has  revealed  to  us  what  passed  in  the  mind  of  a  certain 
man  just  before  his  death.  This  man  had  grown  rich  through  the 
fertility  of  his  fields  ;  his  barns  were  completely  filled  with  corn, 
wine,  and  oil ;  and  he  determined  to  pull  down  these  storehouses, 
and  to  build  larger.  He  never  thought  of  distributing  among  the  poor 
the  overflowings  of  his  granary,  and  it  is  too  probable  that  much  of 
his  property  had  been  acquired  by  the  oppression  of  his  laborers. 
He  made  plans  for  his  own  happiness,  but  had  no  desire  to  make 
others  happy.  He  was  so  foolish  as  to  believe  that  his  soul  would  be 
satisfied  by  the  abundance  of  the  things  he  possessed.  A  beast 
indeed  may  be  satisfied  with  a  plentiful  provision  for  its  body ;  but  a 
human  creature  has  a  soul  that  thirsts  for  some  higher  enjoyment  than 
this  world  can  afford.  Sumptuous  feasts  cannot  make  him  happy  ; 
nor  lovely  gardens  and  splendid  houses,  nor  scientific  knowledge  and 
elegant  accomplishments ; — no,  not  even  affectionate  friends  and  duti- 
ful children.  Nothing  but  communion  with  God  can  fill  the  aching 
void  of  the  human  soul.  Adam  was  happy  when  he  walked  with 
God,  but  when  by  sin  he  lost  that  privilege,  he  became  wretched. 
When  man  returns  to  God,  he  feels  the  first  emotions  of  real  bhss, 
David  knew  this,  therefore  he  said,  "  Return  unto  thy  rest,  O  my 
soul."  How  different  was  David's  command  to  his  soul  from 
that  of  the  rich  man,  who  said,  "  Soul,  take  thine  ease  ;  eat,  drink,  and 
be  merry !" 

But  even  if  the  things  of  this  world  could  satisfy  an  immortal  spirit, 
there  is  one  circumstance  in  our  present  lot  that  would  embitter  every 
moment.  It  is  the  uncertainty  of  life.  Many  a  rich  man  remembers 
with  uneasiness  that  he  must  one  day  (and  he  knows  not  how  soon) 
leave  all  his  possessions.  This  conviction  is  like  a  thorn  in  many  a 
downy  pillow,  and  in  many  a  glittering  crown.  But  he,  whose  history 
the  Lord  related,  had  contrived  to  smother  this  unpleasant  recollec- 
tion. He  was  deceived  by  the  fond  hope  of  many  years'  enjoyment  of 
his  riches.  Well  did  he  merit  the  name  by  which  God  called  him, 
"Thou  fool!" 

How  many  lost  spirits  are  now  execrating  their  own  folly  during 
the  short  season  granted  them  on  earth !  What  an  opportunity  we 
are  now  enjoying  of  securing  real  and  eternal  happiness  !     We  might 


280  CHRIST  WARNS  HIS  DISCIPLES.  [jUNE  23. 

now,  during  this  life,  become  rich  towards  God.  Those  are  truly  rich 
who  h^ye  faith  in  the  Lord  Jesus.  God  has  declared  that  some  of  the 
poor  in  this  world  are  rich  in  faith.  (James  ii.  5.)  Faith  is  the  gold 
that  Christ  offers  to  bestow  on  all  that  ask  it :  "I  counsel  thee  to  buy 
of  me  gold  tried  in  the  fire,  that  thou  may  est  be  rich.''^  (Rev.  iii.  18.) 
If  faith  is  in  our  hearts,  we  shall  never  hear  the  summons,  *'  Thou 
fool,  this  night  thy  soul  shall  be  required  of  thee."  But  rather,  we 
shall  hear  in  God's  appointed  time  a  voice  saying  to  our  spirits, 
"  Come  up  hither."     (Rev.  iv.  1. 

Evening  Scripture  portion.     Eccl.  II.     Search  after  happiness. 


Luke  XIL  22-34. — Christ  warns  his  disciples  against  worldly  care- 
fulness. 

Does  the  history  of  the  rich  man,  whose  soul  was  so  suddenly  re- 
quired, concern  the  rich  only  ?  or  does  it  concern  the  poor  also  ? 

It  was  to  the  poor  disciples  that  Jesus  turned  after  he  had  related 
the  striking  history,  and  it  was  to  them  these  words  were  addressed  : 
"  Therefore  I  say  unto  you,  Take  no  thought  for  your  life,  what  ye 
shall  eat ;  neither  for  the  body,  what  ye  shall  put  on."  Covetousness 
led  the  rich  man  to  say  to  his  soul,  "  Take  thine  ease,  eat,  drink,  and 
be  merry ;"  and  covetousness  might  lead  the  poor  disciples  to  ask, 
"  What  shall  we  eat,  what  shall  we  drink,  and  wherewithal  shall  we 
be  clothed  ?" 

All  sinners  are  inclined  to  o^er-value  the  creature,  and  to  under- 
value  the  Creator.  The  rich  man  betrayed  this  disposition  by  de- 
lighting in  his  well-stored  barns,  and  forgetting  his  all-sufficient  God. 
The  disciples  were  in  danger  of  repining  when  their  scrips  were 
empty,  and  of  forgetting  their  all-sufficient  God.  If  you  heard  a 
person  lamenting  greatly  because  there  was  no  water  in  his  cup,  you 
would  suppose  that  he  lived  in  a  dry  and  thirsty  land,  where  water 
could  not  be  found  ;  but  if  you  knew  that  a  fountain  was  playing  at 
his  door,,  then  you  would  be  astonished  at  his  lamentations.  Is  not 
God  a  fountain  of  good  ?  and  is  He  not  always  near,  and  able  to 
supply  all  our  need  ?  He  does  not  even  limit  his  goodness  to  those 
who  acknowledge  his  benefits  :  milhons  of  thoughtless  beings  are  fed 
every  day  at  his  table, — men  who  will  not  thank  him,  birds  and  beasts 
that  cannot.  How  many  He  remembers  who  continually /or^ei  Him  ! 
And  can  I^q  forget  those  who  remember  Him  ? 

Has  he  not  afforded  us  abundant  proofs  of  his  remembrance  of 
all  his  creatures  ?  Every  little  bird  that  sings  among  the  branches, 
every  painted  flower  that  blooms  among  the  grass,  is  a  witness  of  the 
Lord's    loving-kindness.      Each    seems    to    reproach    the    child   of 


JUNE  24. _  CHRIST'S  SECOND  COMING.  281 

God  with  his  unbeheving  fears,  and  to  say,  "  Be  r.ot  of  doubtful 
mind." 

The  Lord  has  so  formed  his  Uving  creatures  that  they  need  con- 
tinual supphes  of  food  to  preserve  their  existence.  Why  has  he 
formed  us  thus  ?  Was  it  not  to  teach  us  dependence  upon  Himself? 
As  we  behold  the  throngs  of  people  that  pass  along  the  street, 
the  thought  may  naturally  arise,  "  How  have  all  these  people  obtained 
their  bread  this  day  ?"  The  reply  is,  "  Through  the  kind  providence 
of  God."  Some  of  them,  indeed,  (unwilling  to  trust  to  this  kind 
Providence,)  have  resorted  to  wicked  means  to  gain  their  living ;  they 
have  acted  dishonestly  and  deceitfully.  But  had  they  all  sought  his 
kingdom  and  righteousness,  would  not  their  heavenly  Father  have  fed 
them  from  His  own  hand  1  Undoubtedly  he  would.  It  is  awful  to 
think  what  sins  people  are  led  to  commit  through  want  of  trust 
in  God ;  they  steal,  they  tell  lies,  they  break  the  Sabbath,  they  sell 
pernicious  liquors,  and  corrupting  books  ;  because  they  believe,  that 
if  they  did  not  use  these  wicked  means  of  gaining  a  livelihood,  they 
would  be  left  to  starve. 

It  is  not  surprising  that  those  who  do  not  know  God  should  not 
trust  him.  The  surprising  thing  is,  that  any  who  do  know  him  should 
doubt  his  watchful  care  !  Has  he  promised  to  give  a  kingdom  to  his 
little  flock,  and  will  he  deny  them  daily  bread  ?  Has  God  had  mercy 
on  your  soul,  and  will  he  neglect  your  body  ?  Do  you  believe  that 
He  is  love,  and  do  you  think  that  He  will  treat  you  as  if  He  hated  you  ? 

In  the  land  of  Canada  there  once  lived  a  mother,  who  in  her  eager- 
ness to  obtain  intoxicating  drink  from  a  newly-arrived  ship,  left  her 
babe  upon  the  landing-place,  and  forgot  to  take  it  up  again.  It  lay 
all  night  neglected  and  forlorn,  and  perished  before  morning.  That 
mother  was  counted  a  monger.  The  Lord  says  to  his  children,  *'  Can 
a  woman  forget  her  sucking  child  ?  Yea,  they  may  forget,  yet  will  1 
not  forget  thee."  (Is.  xhx.  15.)  Yet  where  is  the  Christian  who 
places  as  much  confidence  in  his  Heavenly  Father,  as  a  little  child 
places  in  his  earthly  parents  ? 

Evening  Scripture  portion.     PJiil.  IV.     The  Lord^a  care  of  his  people. 


Luke  XII.  35-48. — Christ  exhorts  his  disciples  to  watch  for  his 
second  coming. 

There  are  three  short  parables  contained  in  the  passage  we  have 
just  read.  In  the  first  of  them  Christ  compares  himself  to  a  master, 
and  his  disciples  to  servants. 

He  is  a  master  who  is  expected  to  return  from  his  wedding  to  a 
feast  prepared  at  his  own  house.     It  is  the  duty  of  the  servants  to  be 

36 


282  CHRIST'S  SECOND  COMING.  [jUNE  24. 

ready  to  receive  their  lord  ;  therefore  they  must  have  then*  hghts  burn- 
ing. They  must  also  wait  upon  him,  and  therefore  they  must  be 
girded,  as  men  in  the  East  are,  when  about  to  engage  in  active  em- 
ployment. 

What  a  joyful  view  this  parable  gives  of  the  coming  of  Christ ! 
There  is  a  marriage  supper  prepared  for  the  Lamb  who  once  was 
slain.  The  servants  who  are  found  watching  shall  be  the  guests  at 
that  feast,  and  their  Lord  shall  condescend  to  serve  them :  they  shall 
hunger  no  more,  neither  thirst  any  more,  for  the  Lamb  himself  shall 
feed  them. 

The  next  parable  compares  the  coming  of  Christ  to  the  coming  of  a 
thief,  who  always  endeavors  to  attack  the  house  at  an  unexpected  mo- 
ment. What  a  dreadful  view  this  parable  gives  of  the  coming  of 
Christ !  How  unlike  it  is  to  the  first  parable  !  Will  the  coming  of 
the  Lord  be  to  some  like  the  breaking  in  of  a  thief?  The  apostle 
Paul  declares  that  just  when  the  ungodly  are  saying,  "  Peace  and 
safety,"  then  sudden  destruction  cometh  upon  them ;  and  they  shall 
not  escape.  "  But  ye,  brethren,  are  not  in  darkness,  that  that  day 
should  overtake  you  as  a  thief."  We  see,  therefore,  why  two  such 
diferent  parables  were  used  by  our  Lord  to  represent  the  same  event. 
He  intended  to  teach  us  that  while  some  have  reason  to  rejoice  at  the 
expectation  of  his  coming,  others  have  reason  to  tremble  at  the  thought. 

It  appears  that  Peter  was  alarmed  by  the  latter  parable  :  for  he 
asked  this  question,  "  Lord,  speakest  thou  this  parable  unto  us,  or  even 
to  all  V  His  Lord  answered  the  question  by  relating  another  parable 
on  the  same  subject  as  the  former.  In  this  parable  he  spoke  of  one 
servant  who  was  set  over  the  rest,  and  whom  he  called  a  steward,  and 
who  would  be  most  guilty  if  he  betrayed  the  trust  reposed  in  him. 
The  apostles  were  stewards,  and  all  ministers  are  stewards.  The 
word  of  God  is  the  food,  which  they  are  to  dispense  to  the  rest  of  the 
household.  Now,  if  a  steward  in  his  Lord's  absence  were  to  begin  to 
ill-treat  the  servants,  and  to  waste  his  master's  property  in  rioting  and 
drunkenness,  how  very  much  displeased  his  lord  would  be  with  him 
when  he  returned  !  The  Scribes  had  reason  to  tremble  as  they  lis- 
tened to  this  parable  ;  for  though  it  was  not  spoken  to  them,  it  applied 
to  them. 

What  idea  would  lead  a  steward  to  conduct  himself  in  a  disorderly 
and  oppressive  manner?  The  idea  that  his  lord  would  not  return 
soon.  He  would  say,  "  My  lord  delay eth  his  coming."  He  might 
not  go  so  far  as  to  believe  he  would  never  return  at  all,  and  say  with 
the  scoffers,  "Where  is  the  promise  of  his  coming?"  but  he  would 
not  be  less  guilty  than  those  scoffers ;  he  would  be  more  guilty,  be- 
cause he  is  intrusted  with  more.  To  abuse  confidence  is  to  commit 
the  worst  sort  of  injury.  In  human  laws  the  crime  is  always  consid- 
ered great  in  proportion  to  the  trust  that  had  been  reposed  in  the  crim- 
inal. A  servant  who  betrays  his  master  is  counted  more  guilty  than 
f  he  had  been  a  stranger.     There  will  be  degrees  in  the  misery  of  the 


JUNE  25.]  THE  GOSPEL  WILL  OCCASION  DIVISIONS.  283 

lost ;  and  the  deepest  degree  of  misery  will  be  endured  by  him  who 
abused  the  highest  privileges. 

Now  let  us,  like  Peter,  ask  this  question :  "  Speakest  thou  this 
parable  unto  us  .<"'  Surely  the  Lord  speaks  to  us  in  all  these  para- 
bles :  for  though  we  may  not  be  stewards  in  the  same  sense  that  min- 
isters are,  we  all  have  some  charge  committed  to  us.  Are  we  acting 
now  as  we  should  wish  we  had  done,  if  to-morrow  we  were  to  find 
ourselves  on  the  brink  of  eternity  ?  Is  there  any  sin  we  are  practising, 
which  we  should  renounce  if  we  thought  this  day  was  our  last !  Who 
can  say  that  it  may  not  be  our  last !  With  some  persons  this  is  the 
last  day, — with  many  more  it  is  the  last  week, — with  thousands  it  is 
the  last  month, — with  millions  the  last  year.  Are  we  prepared  to  meet 
the  Lord  ?  If  not,  why  do  we  not  prepare  immediately  ?  There  is  a 
fountain  opened  for  sin,  in  which  we  may  immediately  wash.  Yet 
how  many  have  never  washed  in  it !  If  Christ  were  to  come  now,  he 
would  find  them  in  their  sins.  Say  not,  "  He  will  not  come  yet  -'^  for 
remember  it  is  very  dangerous  even  to  think,  "  My  lord  delay eth  his 
coming." 

Evening  Scripture  portion.     1  Thess.  V.     The  Lord's  second  coming. 


Luke  XII.  49-53. — Christ  foretells  that  the  Gospel  will  occasion 

divisions. 

The  Lord  Jesus  is  called  the  Prince  oi  peace ;  yet  he  did  not  come 
to  bring  peace  upon  the  earth,  but  rather  division. 

Is  not  this  surprising  ?  How  can  we  understand  the  song  of  the 
angels,  who  joined  in  chorus  at  his  birth,  saying,  ^^  Peace  on  earth, 
good-will  to  men  ?"     The  difficulty,  however,  may  be  explained. 

Jesus  came  to  bring  divisions  first,  and  afterwards  peace.  And 
why  did  he  bring  divisions  first  ?  Why  not  peace  from  beginning  to 
end  ?  It  was  because  the  wickedness  of  man  opposes  the  peaceful 
doctrines  of  the  holy  Gospel. 

Can  any  thing  show  in  a  stronger  light  the  depravity  of  the  human 
heart  than  the  manner  in  which  the  Gospel  has  been  received  by  the 
world  ?  If  any  doubt  whether  man  is  very  wicked,  and  Yeiy  far  gone 
from  original  righteousness,  let  them  reflect  on  this  fact.  If  pardon 
were  now  offered  to  the  evil  spirits  in  darkness,  could  they  reject  the 
boon  with  more  contempt  than  the  world  in  general  has  rejected  the 
offer  of  pardon  in  the  Gospel  ?  But  the  world  has  not  been  satisfied 
with  rejecting  it — they  have  persecuted  those  few  happy  persons  who 
have  accepted  it.  Even  now  there  is  scarcely  a  large  family  to  be 
found,  all  of  whom  have  embraced  the  gracious  offer.  In  many  fam- 
ilies there  are  none ;  in  others,  there  is  one  or  two  who  have  believed, 


S84  CHRIST  REPROVES  THE    PEOPLE.  [jUNE  26. 

while  the  rest  despise  both  the  message  and  those  who  beHeve  it. 
Sometimes  it  is  a  pious  parent,  who  is  despised  by  his  thoughtless 
children  :  sometimes  it  is  a  pious  child,  who  is  opposed  by  his  worldly 
parent.  Nations  are  divided  in  the  same  manner  as  families.  No 
wars  have  been  so  bitter  as  religious  wars  ;  no  persecution  so  bloody 
as  religious  persecutions,  or,  rather,  the  persecutions  of  the  religious. 
Shall  we  think  ill  of  religion  because  it  produces  these  effects  ?  As 
well  might  we  deem  the  medicines  of  the  physician  hurtful,  because 
at  first  they  often  increase  the  sufferings  of  the  patient.  The  Lord 
Jesus,  who  foresaw  all  events,  rejoiced  that  his  Gospel  would  be 
preached  in  every  land. 

He  said,  "  I  am  come  to  send  j^re  on  the  earth,  and  what  will  I  if 
it  be  already  kindled  ?"     What  is  the  meaning  of  these  words  ? 

"  What  will  I  ?"     Do  I  wish  it  to  be  otherwise  ? 

"  If  it  be  already  kindled,"  if  even  now  the  Gospel  has  begun  to 
create  confusion. 

The  Prince  of  peace  was  willing  that  for  a  while  confusion  should 
prevail,  in  order  that  happiness  at  length  might  fill  the  earth,  and  en- 
dure forever.  He  was  willing  himself  to  encounter  the  most  bitter 
sufferings,  in  order  that  afterwards  he  might  be  exalted  to  God's  right 
hand.  The  baptism  he  desired  was  a  baptism  of  blood.  Bathed  in 
his  own  blood,  he  suffered  for  our  sins  in  Gethsemane  and  Calvary. 
He  was  straitened  till  this  baptism  was  accomplished.  He  longed 
to  finish  his  work,  and  to  receive  his  reward ;  and  now  he  longs  for 
the  period  when  the  earth  will  be  no  more  steeped  in  blood,  but  cov- 
ered by  the  waters  of  righteousness.  He  has  commanded  us  to  pray 
for  that  glorious  time,  and  to  say,  "  Thy  kingdom  come."  In  those 
days  shall  "  the  righteous  flourish,  and  abundance  of  peace  as  long  as 
the  moon  endureth."  (Ps.  Ixxii.  7.)  When  Jesus  comes  the  second 
time,  he  will  put  an  end  to  all  divisions,  whether  in  families  or  be- 
tween nations.  "  Violence  shall  no  more  be  heard  in  thy  land,  wast- 
ing nor  destruction  within  thy  borders."  For  this  delightful  day  the 
saint's  earnestly  hope,  and  *'  with  patience  wait.^^     (Rom.  viii.  25.) 

Evening  Scripture  portion.     Micah  VII.     Family  divisions. 


Luke  XII.  54  to  end. — Christ  reproves  the  people  for  not  discerning 
the  signs  of  the  time. 

The  long  discourse  contained  in  this  chapter  was  addressed  to  the 
disciples,  excepting  these  few  words  at  the  conclusion.  They  were 
addressed  to  the  people — to  the  immense  multitude  who  surrounded 
the  Saviour,  and  who  were  pressed  so  closely  together  that  they  trod 
upon  each  other. 


JUNE  26.]  CHRIST  REPROVES  THE  PEOPLE.  285 

The  Lord  had  spoken  to  his  own  disciples  with  tenderness.  He 
had  called  them  his  '''' friends ^^  (see  ver.  4.)  "  My  friends,  be  not 
afraid  of  them  that  kill  the  body."  But  he  spoke  to  the  people  with 
displeasure.  He  called  them  ^^  hypocrites. ^^  This  was  the  name  he 
had  given  to  the  Scribes  and  Pharisees.  The  people  were  like  the 
teachers  they  admired.  Blind  leaders  have  blind  followers.  Hypo- 
critical teachers  have  hypocritical  disciples.  The  Scribes  would  not 
discern  the  signs  of  the  time,  and  the  people  who  reverenced  them 
would  not  discern  them  either.  "  Like  people,  like  priest."  (Hos. 
iv.  9.) 

As  there  are  certain  appearances  by  which  close  observers  are  able 
to  foretell  the  kind  of  weather  that  may  be  expected,  so  there  are  cer- 
tain signs  by  which  reflecting  minds  might  discover  the  kind  of  time 
that  is  approaching.  When  the  time  for  the  deliverance  of  Israel  from 
Egypt  drew  nigh,  the  parents  of  Moses  knew  it  was  near,  and  Moses 
knew  it  also  ;  but  the  Israelites  understood  not  the  signs  of  that  time. 
When  the  captivity  of  Babylon  drew  nigh,  the  people  of  God  knew 
the  time  ;  but  the  world  knew  it  not.  When  the  time  for  Israel's  re- 
lease approached,  Daniel  knew  it ;  but  many  of  the  captives  knew  it 
not.  When,  in  the  fulness  of  time,  God  sent  forth  his  Son,  some 
were  prepared  to  receive  him.  Simeon  and  Anna  knew  the  signs  of 
the  time,  and  spoke  of  Jesus  to  those  who  looked  for  redemption  in 
Jerusalem  ;  but  the  world  knew  not  the  signs  of  the  time. 

Thus  it  shall  be  in  the  last  time.  It  is  prophesied  in  Daniel,  that 
the  wise  shall  understand,  but  none  of  the  wicked  shall  understand. 
(See  Dan.  xii.  10.)  The  wicked  shall  go  on  doing  wickedly,  just  as 
the  people  did  before  the  flood. 

Had  the  Jews  of  old  understood  the  time,  they  would  have  repent- 
ed before  it  was  too  late.  They  knew  not  that  their  opportunity 
would  be  so  short.  The  Saviour  would  remain  with  them  but  a  little 
while,  the  apostles  would  preach  only  for  a  few  years,  and  then  their 
city  would  be  destroyed,  their  temple  burnt,  and  their  country  laid 
desolate. 

Their  compassionate  Lord  knew  that  their  day  of  grace  was  fast 
hastening  to  a  close,  and  he  related  a  little  parable  (which  he  had  be- 
fore related  in  his  sermon  on  the  mount)  to  warn  them  of  their  danger. 
He  compared  the  nation  to  a  criminal  on  his  way  to  the  judge.  While 
on  his  way,  the  criminal  had  the  opportunity  to  entreat  his  enemy  to 
be  reconciled  ;  but  if  he  neglected  this  short  opportunity,  he  would  be 
tried,  condemned,  and  cast  into  a  prison,  whence  he  would  never 
escape. 

The  Lord  knows  for  how  long  a  period  we  shall  enjoy  the  privi- 
leges we  now  possess  :  He  has  numbered  our  Sabbaths,  our  meetings 
together  as  a  family  to  read  and  pray,  our  interviews  with  pious 
friends,  our  opportunities  of  secret  prayer.  In  mercy  He  often  gives 
signs  before  He  removes  these  sacred  privileges.  Sometimes  the 
signs  are  terrible  judgments  inflicted  upon  others,  and  gracious  deliver- 


286  CHRIST  SPEAKS  OF  TWO  AWFUL  EVENTS.  [jUNE  27 

ances  granted  to  ourselves.  Thus  the  Lord  said  to  Israel,  "  I  have 
overthrovi^n  some  of  you,  as  God  overthrew  Sodom  and  Gomorrah : 
and  ye  were  as  a  firebrand  plucked  out  of  the  burning ;  yet  have  ye 
not  returned  unto  me,  saith  the  Lord."  (Amos  iv.  IL)  "Prepare  to 
meet  thy  God,  O  Israel."  The  Lord  Jesus  is  now  easy  to  be  en- 
treated, and  ready  to  forgive  ;  but  when  He  is  on  his  throne  of  judg- 
ment, he  will  hearken  to  no  entreaties,  and  grant  no  forgiveness. 

In  the  lone  land  of  deep  despair, 

No  Sabbath's  heavenly  light  shall  rise : 
No  God  regard  your  bitter  prayer. 

No  Saviour  call  you  to  the  skies. 

Now  God  invites,  how  bless'd  the  day ! 

How  sweet  the  gospel's  heavenly  sound ! 
Come,  sinners,  haste,  O  haste  away. 

While  yet  a  pardoning  God  is  found. 

Evening  Scripture  portion.    Dan.  XII.    The  time  of  the  end. 


liUKE  XIIL  1-5. — Christ  speaks  of  two  awful  events  that  had  lately 
happened  at  Jerusalem. 

It  is  most  interesting  to  us  to  know  what  passes  in  heaven  respect- 
ing ourselves.  In  this  passage,  some  of  the  light  of  the  other  world  is 
let  into  our  dark  prison. 

The  discourses  of  the  Lord  were  often  interrupted  by  the  questions 
and  remarks  of  his  hearers.  On  this  occasion  some  of  those  present 
spoke  of  an  awful  event  that  had  lately  happened  in  Jerusalem.  Per- 
haps they  thought  that  this  event  was  unknown  to  the  Lord  till  they 
told  him  of  it.  But  all  things  that  ever  had  occurred,  or  ever  would 
occur,  were  known  to  him,  for  they  were  appointed  by  him.  He 
knew  of  this  appalling  transaction,  and  he  knew  its  secret  causes. 

Some  of  the  men  of  Galilee  had  lately  rebelled  against  the  Roman 
power.  Pontius  Pilate,  the  governor,  had  sent  officers  to  apprehend 
the  rebels.  In  what  place  were  they  found  ?  In  the  temple.  How 
were  they  engaged  ?  Offering  sacrifices.  Though  rebels,  they  con- 
tinued to  approach  God ,  but  their  services  were  odious  in  his  sight. 
The  Roman  officers  respected  neiin^r  the  place  nor  the  employment, 
but  slew  the  rebels,  and  mingled  their  blood  with  the  blood  of  the 
beasts  that  were  ready  to  be  sacrificed.  Many  persons  who  heard  of 
the  event  concluded  that  because  these  men  perished  in  so  dreadful  a 
manner,  they  were  sinners  of  the  deepest  dye.  But  is  this  the  rule  of 
God's  government  1  Does  he  mark  out  the  most  signal  transgressors 
for  the  most  signal  judgments  ?  In  human  courts  of  justice  it  is  the 
ringleader  who  is   condemned,  when  his  accomphces  often  escape 


JUNE  28.]  THE  PARABLE  OF  THE  FIG-TREE.  287 

punishment.  No  doubt  God  also  would  act  in  this  manner,  were  this 
earth  the  place  oi  judgment.  But  there  is  another  place  of  judgment : 
there  sinners  are  punished  in  exact  proportion  to  their  guilt.  He  that 
knew  his  Lord's  will,  and  did  it  not,  shall  be  beaten  with  many  stripes. 
But  in  this  world  some  of  the  most  daring  offenders  live  at  ease,  and 
die  in  apparent  peace.  The  rich  man  in  the  parable,  who  lifted  up 
his  eyes  in  torments,  had  hved  in  luxury  and  been  buried  with  honor  ; 
while  the  faithful  Lazarus,  covered  with  sores,  had  languished  at  his 
gate.  Jonathan,  the  generous  friend  of  David,  fell  in  battle,  and  his 
body,  as  well  as  the  wicked  Saul's,  was  exposed  by  the  Philistines. 
When  we  hear  of  shipwrecks,  and  of  fires,  we  often  find  the  wicked 
and  the  just  have  shared  the  same  fate.  Sometimes  one  out  of  a 
great  number  escapes  alone.  Is  he  the  best,  the  most  approved  by 
God  ?  Perhaps  he  is  the  most  guilty.  When  Saul  slew  the  priests 
of  the  Lord,  one  alone  escaped.  It  was  Abiathar.  Was  he  a  faithful 
priest  ?  No  ;  he  became  a  rebel  and  a  traitor.  Then  what  are  we 
to  learn  from  the  judgments  of  the  Lord  '^  To  fear  that  God  who 
CAN  destroy  all  his  enemies.  It  is  love  that  arrests  his  arm,  and 
causes  him  to  suspend  the  blow  that  is  ready  to  descend. 

Though  the  righteous  are  slain  with  the  wicked,  they  are  not  in- 
volved in  their  destruction.  To  them  sudden  death  is  sudden  glory. 
Those  who  have  witnessed  their  behavior  in  the  midst  of  storms,  and 
in  the  approach  of  death,  have  testified  to  their  calmness  and  their  joy. 
When  the  Pegasus  was  wrecked,  there  was  a  pious  minister  on  board, 
named  Mackenzie,  whose  voice  was  raised  in  intercessions  for  his 
companions  in  danger,  till  the  billows  overwhelmed  them  all.  It  was 
beautiful  to  behold  him,  surrounded  by  the  shrieking  crew,  composed, 
and  peaceful  in  the  midst  of  the  tumult  of  the  waves.  Was  sudden 
death  a  judgment  to  this  holy  man  ?  But  it  was  an  awful  judgment 
to  those  who  had  despised  the  gospel,  and  neglected  their  own  souls. 
Whenever  we  hear  of  these  calamities,  God  is  speaking  to  us  in  a 
voice  of  thunder,  and  saying,  "  Except  ye  repent,  ye  shall  pensA." 

Evening  Scripture  portion.     1  Sam.  XXII.    Abiathar  the  priest. 


Luke  XIII.  6-9. — The  parable  of  the  Jig-tree. 

With  this  awful  parable  the  Lord  concluded  his  discourse  to  the 
innumerable  multitude  who  were  pressed  together  around  him. 

It  seems  to  have  been  uttered  as  a  warning  to  the  whole  Jewish 
nation.     That  people  had  long  enjoyed  distinguished  privileges,  but 
their  greatest  had  been  the  ministry  of  the  Lord  Jesus.     It  had  now 
lasted  about  three  years.     How  had  they  profited  from  it?     T 
were  still  "  hypocrites ^^^  (xii.  56.)     But  the  Lord  was  unwilling 


288  THE  PARABLE  OF  THE  FIG-TREE.  [jUNE  28. 

give  them  up.  During  the  course  of  the  coming  year  further  efforts 
would  be  made  for  their  salvation.  In  a  few  months  the  great  sacri- 
fice for  sin  would  be  offered,  the  great  triumph  of  the  Son  of  God  by 
rising  from  the  dead  would  take  place,  and  the  Holy  Ghost  would 
descend  in  flaming  fire  upon  the  disciples,  and  the  gospel  would  be 
preached  in  power  at  Jerusalem.  Would  the  nation  repent  when  they 
saw  and  heard  these  things  ?  No,  they  would  not.  The  sentence 
would  then  go  forth,  ''  Cut  it  down."  The  sentence  has  been  execu- 
ted. That  fig-tree,  the  Jewish  nation,  has  been  cut  down,  but  the 
ROOTS  are  yet  left  in  the  earth.  The  words  of  Job  may  be  applied  to 
that  afflicted  people  :  '*  There  is  hope  of  a  tree,  if  it  be  cut  down,  that 
it  will  sprout  again,  and  that  the  tender  branches  thereof  will  not 
cease.  Though  the  root  thereof  wax  old  in  the  earth,  and  the  stock 
thereof  die  in  the  ground  ;  yet  through  the  scent  of  water  it  will  bud, 
and  bring  forth  boughs  like  a  plant."     (Job  xiv.  7-9.) 

The  water  from  heaven  shall  at  length  descend  upon  the  chosen  na- 
tion, and  the  dry  stump  shall  send  forth  green  shoots  ;  Israel  shall  bud, 
and  blossom,  and  fill  the  face  of  the  world  with  fruit ;  the  Jews  shall 
return  to  their  own  land,  and  worship  their  crucified  Redeemer. 

But  does  this  parable  apply  to  that  nation  alone,  and  does  it  not 
apply  to  individuals  ?  There  is  not  one  single  plant  in  God's  vine- 
yard that  is  not  watched  over  by  the  great  husbandman.  The  Lord 
exercises  great  patience  towards  each ;  but  at  the  same  time  he  will 
not  allow  unfruitful  trees  always  to  encumber  the  ground.  He  had 
great  patience  with  Saul,  the  king  of  Israel,  but  after  giving  him  re- 
peated trials,  and  repeated  warnings.  He  took  away  his  mercy  from 
him.  (2  Sam.  vii.  15.)  We  are  not  permitted  to  hear  the  counsels 
of  heaven  respecting  ourselves,  but  we  know  that  our  state  of  heart 
and  our  conduct  are  observed  by  Him  who  seeth  all  things. 

The  gardener  is  slow  in  determining  to  cut  down  a  tree  that  he  has 
nurtured  with  care.  How  much  more  unwilling  is  the  compassionate 
Saviour  to  cast  off  those  whom  he  has  blessed  with  great  privileges  ! 
Many  who  pray  not  for  themselves,  are  prayed  for  by  others  ;  their 
time  for  repentance  is  lengthened  out, — but  not  for  ever.  A  sudden 
stroke  often  cuts  off  those  who  have  long  refused  to  hear  the  gentle 
invitations  of  the  gospel :  "  He  that  being  often  reproved,  hardeneth 
his  heart,  shall  suddenly  be  destroyed,  and  that  without  remedy. ^^ 

But  there  are  no  sinners  more  provoking  to  the  Lord  than  those, 
who  when  they  hear  His  threatenings,  say  in  their  hearts,  "  I  shall 
have  peace,  though  I  walk  in  the  imagination  of  my  heart."  These 
presumptuous  transgressors  are  likened  to  roots  that  bear,  instead  of 
fruit,  gall  and  wormwood.  And  how  will  God  deal  with  them  ?  His 
anger,  and  his  jealousy,  will  smoke  against  them,  and  he  will  blot  out 
their  names  from  under  heaven.     (Deut.  xxix.  18-20.) 

Evening  Scripture  portion.     Zeph.  III.     The  punishment  and  pardon  of  Israel. 


JUNE  29.]        THE  WOxAIAN  WHO  WAS  BOWED  TOGETHER.  289 


Luke  XIIl.  10-17. — Christ  restores  a  woman  who  was  bowed 

together. 

The  objects  that  attracted  the  Saviour's  eye  were  those  that  the 
world  overlooks  or  even  derides.  A  poor  creature  bowed  down,  and 
in  nowise  able  to  lift  herself  up,  would  incur  many  a  contemptuous 
glance  from  the  thoughtless  and  unfeeling.  Some  poor  cripples  are 
afraid  of  venturing  out  of  their  houses,  lest  they  should  meet  with 
scornful  looks  or  hear  unfeeling  remarks.  But  this  afflicted  woman 
was  not  restrained  by  such  fears  from  entering  the  public  congrega- 
tion. With  pain  and  difficulty  she  must  have  reached  the  place  of 
worship.  There  are  pious  persons  who  love  the  house  of  God  so 
well,  that  they  drag  their  decrepit  frames  along  the  toilsome  way, 
resting  now  upon  a  bank,  and  now  upon  a  stone,  rejoicing  when  they 
reach  the  threshold,  as  a  voyager  when  he  lands  upon  a  distant  shore. 
Souls  that  thirst  after  God,  spare  no  pains  to  get  a  refreshing  draught 
from  the  wells  of  salvation. 

How  must  this  poor  woman  have  felt  when  she  heard  the  Lord 
Jesus  desire  her  to  approach  !  She  did  not  apply  to  him  for  relief; 
perhaps  she  did  not  know  that  he  would  be  at  the  synagogue  ;  and  as 
she  could  not  lift  herself  up,  she  may  never  have  seen  his  gracious 
countenance.  But  when  she  heard  his  voice,  she  refused  not  to  come 
near.  The  Saviour  laid  his  hands  upon  her  and  healed  her.  Her 
first  act  was  "  to  glorify  God."  There  were  some  present  who,  in- 
stead of  being  touched  by  the  sight  of  her  joy,  were  filled  with  indig- 
nation. The  ruler  of  the  synagogue  was  one  of  these.  He  had  not 
dared  to  prevent  the  Lord  from  teaching  in  the  synagogue,  because  he 
knew  the  admiration  in  which  he  was  held  by  the  people.  But  now 
he  could  no  longer  restrain  his  rage,  and  he  angrily  addressed  the  con- 
gregation, saying,  "  There  are  six  days  in  which  men  ought  to  work ; 
in  them  therefore,  come  and  be  healed,  and  not  on  the  Sabbath  days." 
The  people  had  not  come  to  the  synagogue  in  order  to  be  healed  ,* 
they  had  come  to  worship  God.  The  ruler  knew  this,  but  he  only 
sought  for  some  pretence  to  hinder  the  glorious  triumphs  of  the  Re- 
deemer. 

It  was  foolish  ever  to  attempt  to  argue  against  the  Lord  of  all  wis- 
dom. By  one  word  he  could  confound  his  most  subtle  adversaries. 
He  exposed  the  hollowness  of  the  ruler's  heart,  by  showing  that  the 
compassion  exercised  towards  a  beast  on  the  Sabbath-day  must  surely 
not  be  withheld  from  a  child  of  Abraham.  How  many  arguments  are 
now  brought  forward  against  various  plans  of  doing  good  to  souls,  that 
the  Saviour  would  overturn  by  such  an  appeal  as  this  ! 

The  same  reply  that  stung  the  ruler  to  the  quick,  must  have  poured 
consolation  into  the  poor  woman's  heart.  The  Lord  called  her  a 
daughter  of  Abraham  ;  and  he  acknowledged  none  to  be  the  children 

37 


290  THE  MAN  WHO  WAS  BORN  BLIND.  [jUNE  30. 

of  Abraham  except  those  who  did  "  the  works  of  Abraham."  Could 
the  straightness  of  her  body  afford  her  as  much  joy  as  the  assurance 
of  the  safety  of  her  soul  ? 

She  discovered  also  the  cause  of  her  affliction.  It  was  the  power 
of  an  evil  spirit  that  had  bound  her  for  eighteen  years.  If  her  faith 
was  now  like  that  of  Abraham,  we  see  it  had  been  exercised  by  long 
and  heavy  trials.  But  those  trials  had  not  been  longer  nor  heavier 
than  was  necessary  for  the  perfecting  of  her  faith.  From  the  begin- 
ning of  her  affliction  the  day  of  release  had  been  known  to  the  Lord, 
though  unknown  to  her.  The  glories  of  that  day  must  have  made  her 
forget  the  long  period  of  her  sorrow.  Was  not  that  day  glorious  in 
which  she  was  called,  and  touched,  and  commended  by  her  Saviour? 
It  seems  an  emblem  of  that  more  glorious  day  when  the  people  of  God 
will  be  made  free  forever  from  the  bondage  of  corruption,  and  will  re- 
ceive from  their  Lord  the  assurance  of  his  everlasting  favor.  How 
light  all  the  afflictions  of  this  life  will  then  appear !  how  short  their 
period  !  Whether  they  lasted  eighteen  or  eighty  years,  the  time  will 
then  appear  as  a  moment. 

Evening  Scripture  portion.    Ps.  CXLVI.  CXLVII.     The  poor  afflicted. 


John  IX.  1-5. — The  man  who  was  born  blind. 

The  disciples  asked  a  very  singular  question,  when  they  said, 
"Who  did  sin,  this  man  or  his  parents,  that  he  was  born  blind?" 
How  could  they  suppose  that  any  sin  of  the  man  could  cause  him  to 
be  born  blind  ?  It  appears  that  they  must  have  entertained  a  super- 
stitious notion  common  among  the  Jews  with  regard  to  the  soul. 
Some  of  them  imagined  that  souls  passed  from  one  body  to  another, 
and  that  when  they  had  acted  wickedly  in  one  body,  the  next  time  they 
were  born  into  the  world,  they  received  some  punishment.  This  was 
an  idea  taken  from  the  heathen,  and  was  very  false  and  absurd.  How 
dangerous  it  is  for  men  to  follow  their  own  imaginations  respecting 
things  unseen  !  The  Scriptures  give  us  a  true  account  of  all  things  ; 
if  we  would  follow  them  alone,  we  should  be  spared  many  tormenting 
ideas.  How  painful  it  must  have  been  for  men  born  blind  to  think 
that  their  blindness  was  the  punishment  of  sins  they  could  not  remem- 
ber, and  which,  in  fact,  they  had  not  committed  !  "  How  it  must  have 
added  to  the  weight  of  their  calamity,  to  find  themselves  regarded  by 
their  fellow-creatures  as  objects  of  God's  especial  displeasure ! 

But  the  Lord  Jesus  viewed  this  blind  man  with  especial  tenderness. 
Those  most  afflicted  in  their  bodies  are  sometimes  the  most  honored, 
and  the  most  beloved  of  God.     There  are  many  persons  who  could 


JUNE  30.]  THE  MAN  WHO  WAS  BORN  BLIND.  291 

testify  that  it  was  through  the  loss  of  a  hmb,  or  of  sight,  or  of  hearing, 
they  were  brought  to  know  the  Saviours  power  and  grace. 

And  why  did  the  Lord  take  a  deep  interest  in  this  Wind  beggar  ? 
Was  it  because  he  felt  compassion  for  one  who  had  never  beheld  the 
light  of  day?  No  doubt  he  did  feel  this  compassion;  but  there  was 
another  feeling,  stronger  even  than  compassion,  that  filled  his  heart. 
It  was  the  desire  for  his  Father's  glory.  He  knew  that  in  this  blind 
man  his  Father's  power  and  grace  would  be  shown  forth.  Therefore, 
when  the  disciples  asked  the  reason  of  the  poor  beggar's  blindness,  he 
told  them  the  reason  was,  "  that  the  works  of  God  should  be  made 
manifest  in  liim.r  When  affliction  is  sent,  let  each  of  us  reflect,  *'  Per- 
haps this  trial  has  been  appointed  that  God's  power  may  be  shown  in 
sustaining  me  under  it,  or  in  delivering  me  from  it."  If  we  love 
God  fervently,  Ave  shall  be  willing  to  suffer  in  order  to  promote  his 
glory. 

One  mode  of  promoting  it  is  by  suffering  his  will  ;  but  tliere  is 
another  mode, — doing  his  will.  When  we  are  not  pressed  down  by 
the  weight  of  some  affliction,  we  should  be  seeking  for  opportunities 
of  doing  good  to  our  fellow-creatures.  How  impressive  are  the  Sa- 
viour's words  :  "  I  must  work  the  works  of  him  that  sent  me,  while  it 
is  day  :  the  night  cometh,  when  no  man  can  work."  The  Lord  Jesus 
knew  the  exact  period  when  the  night  of  death  would  put  an  end  to 
his  labors  of  love  upon  earth.  But  we  know  not  at  what  moment  that 
night  will  overtake  us,  and  deprive  us  of  the  opportunity  of  serving 
God  any  more  here  below.  Have  we  begun  to  do  the  works  of  God  ? 
The  first  work  is  to  believe  in  the  Lord  Jesus  Christ.  Are  we  spend- 
ing our  days  in  -pleasing  ourselves,  or  in  pleasing  God  ?  How  many 
are  now  wrapped  in  the  shades  of  night  who  mispent  the  short  day  in 
which  they  might  have  served  the  Lord  ! 

Sometimes,  when  night  comes  on,  we  remember  some  business  that 
we  have  omitted,  and  that  we  ought  to  have  done  during  the  day. 
We  think  to  ourselves,  ''  We  will  do  it  to-morrow."  But  when  the 
night  of  death  is  at  hand,  we  shall  not  be  able  to  make  that  resolution. 
What  has  been  left  undone,  can  never  be  done  at  all  by  us.  If  the 
great  business  has  been  left  undone, — if  the  one  thing  needful  has 
been  forgotten,  how  miserable  will  be  our  condition  !  But  if  we  have 
obtained  pardon  ourselves,  this  will  not  satisfy  us.  We  shall  wish 
that  we  had  helped  our  fellow-creatures  out  of  their  misery  by  direct- 
ing them  to  the  Saviour.  How  blessed  were  the  last  hours  of  Count 
Zinzendorf !  They  were  spent  in  praising  God  for  having  converted 
so  many  of  the  heathen.  "  I  only  hoped,"  said  the  Count,  *'  to  do  a 
little  good,  to  see  a  few  poor  heathen  turn  to  the  Lord,  and  behold 
thousands  have  beueved."  It  filled  him  with  joy  to  think  he  was  going 
to  meet  some  of  them  in  heaven, — Indians,  and  Negroes,  and  Green- 
landers,  whom  he  had  never  seen  upon  earth,  but  to  save  whom  he  had 
sent  missionaries  to  distant  lands.  Many  who  saw  him  die  were  heard 
to  say,  "  May  my  last  end  be  like  his." 


292  CHRIST  DIRECTS  THE  BLIND  MAN.  [jULY  I 

If  we  wish  to  die  as  he  did,  let  ua  now  remember  the  command, 
"  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might."  (Eccles. 
ix.  10.) 

Evening  Scripture  portion.    Eccl.  IX.    Diligence. 


John  IX.  6-23. — Christ  directs  the  blind  man  to  wash  in  Siloam. 

There  were  many  reasons  that  might  have  deterred  the  Saviour 
from  curing  the  bhnd  man.  It  was  the  Sabbath-day  :  enemies  were 
watching  his  actions,  in  the  hope  of  renewing  their  accusations  against 
him  :  the  bhnd  man  did  not  ask  to  be  healed,  neither  did  the  disciples 
plead  for  him.  Jesus  might  have  passed  on  without  noticing  the  poor 
beggar,  but  He  would  not  lose  the  opportunity  of  glorifying  his  Father. 
He  knew  that  the  restoration  of  the  blind  man  would  be  a  miracle 
that  would  attract  public  attention ;  because  it  was  generally  known 
in  Jerusalem  that  the  man  had  been  blind  from  his  birth.  The  means 
He  used  were  peculiar  to  this  occasion.  The  Lord  made  clay,  and 
put  it  over  the  man's  eyes,  and  then  bade  him  wash  in  a  pool.  Who 
could  have  thought  that  clay  could  be  used  as  a  means  of  restoring 
sight  ?  But  God  shows  forth  his  power  by  employing  the  most  un- 
likely means  for  performing  his  greatest  wonders.  His  greatest  won- 
der of  all,  the  redemption  of  the  world,  was  effected  by  the  most  un- 
likely means — the  crucifixion  of  the  Son  of  Man ;  and  the  preaching 
of  the  cross,  though  by  some  counted  foolishness,  is  to  them  that  are 
saved  the  power  of  God.  But  the  man  was  not  restored  by  the  clay 
alone — he  was  commanded  to  wash  in  a  poo]  called  Siloam,  which 
signifies  Sent.  If  he  had  not  obeyed  the  command  he  would  not  have 
obtained  the  blessing.  Neither  can  sinners  obtain  pardon  unless  they 
obey  the  command  to  wash  in  the  fountain  of  Christ's  blood. 

When  this  poor  man  had  received  his  sight,  he  did  not  enjo^y  the 
privilege  of  beholding  his  benefactor.  He  did  not  know  where  to  find 
him,  and  if  he  had  met  him,  he  would  not  have  known  him. 

He  soon  found  himself  surrounded  by  enemies,  and  standing  before 
the  Pharisees  to  be  judged.  For,  what  ?  Because  he  was  a  witness 
of  the  power  of  Jesus,  whom  they  hated. 

What  could  this  poor  man  do  ?  There  was  no  one  to  answer  for 
him ;  his  benefactor  was  not  near  to  defend  him,  and  his  parents  re- 
fused to  say  a  word  in  his  behalf.  How  did  he  behave  in  these  diffi- 
cult circumstances  ?  With  more  courage  than  the  apostles  showed 
when  first  placed  in  similar  peril. 

When  the  Jews  inquired,  "  What  sayest  thou  of  him  ?"  he  boldly 
replied,  "  He  is  a  prophet."  Thus  he  was  faithful  to  the  truth  as  far 
as  he  knew  it.     God  has  promised  "  to  him  that  hath  shall  be  given.'^ 


JULY  2.]  THE  MAN  WHO  WAS  BORN  BLIND.  293 

Those  who  follow  the  convictions  of  their  consciences  shall  receive 
more  grace. 

How  ungenerous  was  the  conduct  of  the  beggar's  parents  !  They 
showed  no  gratitude  for  the  benefit  conferred  upon  their  son,  nor  were 
they  willing  to  run  any  risk  in  order  to  shield  their  own  offspring  from 
disgrace,  but  left  him  to  stand  alone  against  the  host  of  his  enemies 
When  asked  how  he  had  obtained  his  sight,  they  replied,  "  He  is  of 
age :  ask  him."  How  little  they  thought  those  words  would  be  re- 
corded to  their  everlasting  shame  !  They  sought  to  escape  disgrace  ; 
but  they  have  incurred  the  deepest.  They  feared  lest  they  should  be 
put  out  of  the  synagogue  ;  but  they  considered  not  the  danger  of  being 
shut  out  of  heaven.  How  the  heart  of  the  poor  blind  man  must  have 
sunk  within  him  when  he  heard  his  own  parents  refusing  to  take  his 
part !  It  is  a  heavy  trial  to  pious  children  when  their  parents  hang 
back,  and  say  nothing  in  their  defence  ;  much  more  when  they  join 
with  an  ungodly  world  in  reproaching  them.  At  such  a  moment  they 
have  need  to  think  of  the  words  of  the  psalmist ;  "  When  my  father 
and  my  mother  forsake  me,  then  the  Lord  will  take  me  up."  (Prov. 
xxvii.  10.) 

Many  Christians  can  remember  a  time  in  their  lives  when  they 
were  desolate — when  they  "  looked  on  their  right  hand,  and  beheld, 
and  there  was  no  man  that  would  know  them."     Then  it  was,  they 
looked  to  the  Lord,  and  said,  "  Thou  art  my  refuge,  and  my  portion  in^ 
the  land  of  the  living." 

Evening  Scripture  portion.    Ps.  CXLII.  CXLIII.     The  prayers  of  the  desolate. 


John  IX.  24-34. — The  Pharisees  cast  out  the  man  who  was  born 

blind. 

The  conduct  of  the  Pharisees  was  exactly  opposite  to  that  of  the 
man  who  was  born  blind.  The  Pharisees  betrayed  their  hypocrisy  in 
every  word  they  uttered,  while  the  poor  beggar  evinced  in  all  his  re- 
plies sincerity.  They  endeavored  to  cover  their  hatred  against  the 
Saviour  by  an  appearance  of  rehgion.  They  said,  "  Give  God  the 
praise  :  this  man  is  a  sinner."  But  the  single  and  straight-forward 
character  with  whom  they  argued  was  not  to  be  deceived  by  their  af- 
fectation of  piety.  He  reasoned  well ;  he  kept  to  facts.  He  said, 
"  Whereas  I  was  blind,  now  I  see."  This  was  a  fact^  a  convincing 
fact.  There  are  many  who  can  meet  all  the  arguments  used  against 
true  religion  by  this  declaration  :  *'  Whereas  I  was  a  dark,  ignorant 
creature,  a  stranger  to  God  and  myself;  now  I  know  that  he  is  gra- 
cious, and  that  I  am  a  sinner.     I  rejoice  in  the  light  that  his  gospel 


294  THE  RESTORED  BLIND  MAN  CAST  OUT.  [jULY  2. 

has  poured  into  my  mind,  and  I  am  persuaded  that  His  word  is 
truth:' 

Experience  strengthens  the  mind  against  the  attacks  of  infidels, 
more  than  all  the  philosophy  in  the  world. 

The  Pharisees  became  enraged  when  they  found  they  could  make 
no  impression  on  the  poor  man's  mind.  The  inquiry,  "  Will  ye  also 
be  his  disciples  ?"  offended  their  pride,  and  provoked  them  to  use  in- 
sulting language.  But  the  beggar  betrayed  neither  anger  nor  fear. 
He  boldly  yet  calmly  answered,  "  God  heareth  not  sinners."  This 
was  a  scriptural  sentiment :  "  The  prayer  of  the  wicked  is  an  abomi- 
nation to  the  Lord."  The  prayers  of  penitent  sinners  are  heard,  but 
not  the  prayers  of  those  sinners  who  are  pursuing  a  course  of  iniquity. 
If  Jesus  had  been  an  impostor,  God  would  not  have  heard  him,  or 
enabled  him  to  do  miracles.  The  poor  man  did  not  know  that  Jesus 
was  the  Son  of  God,  but  he  felt  assured  that  he  was  a  true  prophet.  He 
believed,  as  Nicodemus  once  did,  that  he  was  a  teacher  sent  from 
God.  But  how  much  more  courageous  he  was  than  Nicodemus  ! 
The  ruler  came  to  Jesus  by  night  for  fear  of  the  Jews,  his  equals  in 
power  and  authority :  the  beggar  in  open  day  acknowledged  Him  be- 
fore his  superiors  in  rank  and  station.  Nicodemus  had  much  learn- 
ing ;  he  was  a  master  or  teacher  in  Israel ;  the  beggar  having  been 
born  bhnd,  could  not  even  have  learned  to  read.  Yet  Nicodemus 
knew  less  of  the  truth  than  the  blind  beggar. 

God  delights  in  showing  his  power  by  exalting  those  whom  the 
world  despises.  A  simple  peasant  has  often  a  clearer  view  of  the 
gospel  than  a  learned,  though  sincere,  inquirer.  It  is  the  Holy  Spirit 
who  opens  the  eyes  of  the  understanding,  and  sometimes  he  en- 
lightens with  his  brightest  beams  the  most  ignorant.  If  we  would  be 
truly  wise,  we  must  pray  for  His  light. 

The  poor  man  was  not  suffered  to  go  unpunished.  The  Pharisees, 
after  first  reproaching  him  in  an  unfeeling  manner,  saying,  "  Thou 
wast  altogether  born  in  sins,"  proceeded  to  cast  him  out.  Though  they 
still  permitted  him  to  enter  the  synagogue,  they  forbade  him  to  approach 
any  of  the  congregation.  Did  no  fears  oppress  his  mind  respecting 
his  temporal  provision  ?  Unaccustomed  to  work,  how  could  he  earn 
his  daily  bread  ?  or  how  could  an  excommunicated  man  hope  to  obtain 
alms  from  the  passers-by  ?  Thus  he  suffered  the  loss  of  all  things  for 
his  Saviour's  sake.  He  is  the  first  whose  name  is  recorded  as  openly 
disgraced  for  confessing  Christ.  He  is  the  first  of  a  glorious  train, 
some  of  whom  suffered  reproach,  others  imprisonment,  and  others 
death,  because  they  would  not  deny  Jesus.  His  case  was  singular, 
because  he  knew  not  the  glory  of  the  Being  on  whose  account  he  was 
cast  out.     He  knew  not  that  he  was  the  Son  of  God. 

If  we,  who  do  know  who  Jesus  is,  should  be  ashamed  of  him  be- 
fore the  world,  how  would  the  conduct  of  this  poor  beggar  condemn 
us  !  May  the  Lord  give  us  grace  not  to  be  afraid  of  a  man  that  shall 
die,  or  of  the  son  of  man  that  shall  be  made  as  grass  ;  but  to  fear  him 


JULY  3.]  CHRIST  FINDS  THE  OUTCAST.  295 

who  stretched  forth  the  heavens,  and  laid  the  foundations  of  the  earth, 
even  Him  who  raised  the  Lord  Jesus  from  the  dead,  and  will  raise  us 
also,  if  we  beheve  in  Him. 

For  what  is  man,  and  what — his  smile? 

The  terror  of  his  anger — what  ? 
Like  grass  he  flourishes  awhile, 

And  then  his  place  shall  know  him  not. 
For  fear  of  such  an  one  shall  I 
The  Lord  of  Heaven  and  earth  deny? 

Evening  Scripture  portion.    Is.  LI.    Encouragement  for  the  persecuted. 


John  IX.  35-38. — Christ  Jinds  the  outcast. 

Even  a  human  creature,  though  of  an  evil  nature,  is  interested  in 
one  who  suffers  for  his  sake.  If  we  knew  of  a  person,  who  was 
plunged  into  trouble  for  defending  us,  would  not  every  generous  and 
compassionate  feeling  lead  us  to  fly  to  his  consolation  ! 

How  much  more  must  the  Son  of  God,  who  is  infinitely  good,  have 
felt  for  one  who  was  suffering  for  his  sake  !  Did  he  not  show  that  he 
cared  for  the  blind  man,  by  seeking  him  when  cast  out  by  his  perse- 
cutors ?  It  was  easy  for  the  all-seeing  Shepherd  to  find  the  sheep  that 
had  been  driven  away.  He  had  followed  him  with  his  eye,  and  had 
strengthened  him  with  his  grace,  even  when  he  appeared  to  have  for- 
saken him,  and  to  have  left  him  to  suffer  alone.  He  who  saw  Na- 
thaniel under  the  fig-tree,  saw  the  once  blind  beggar  when  insulted  by 
the  Pharisees,  and  when  cast  out  of  the  synagogue. 

We  are  not  told  on  what  spot  he  found  him,  but  we  are  told  in  what 
manner  he  spoke  to  him.  Did  the  poor  man  recognise  his  benefactor? 
Though  he  had  never  seen  his  countenance,  surely  that  voice  could 
never  be  forgotten,  which  had  pronounced  the  words,  "  Go,  wash  in 
the  pool  of  Siloam."  It  must  have  filled  his  heart  with  delight  when 
he  heard  that  beloved  voice  again.  After  all  the  bitter  revilings  that 
had  been  heaped  upon  him,  how  those  kind  accents  must  have  soothed 
his  feelings  !  Jesus  had  sought  him,  and  found  him,  and  he  was  come 
to  bestow  richer  blessings  upon  him  than  at  the  first.  He  was  come 
to  manifest  Himself  to  him.  He  asked,  *'  Dost  thou  believe  on  the 
Son  of  God  ?"  The  poor  man  answered,  *'  Who  is  he,  Lord,  that  I 
might  believe  on  him  ?"  There  was  nothing  but  ignorance  that  hin- 
dered this  man  from  believing.  The  Lord  speedily  removed  it  by  say- 
ing, **  Thou  hast  both  seen  him,  and  it  is  He  that  talketh  with  thee.'* 
Then  the  poor  man  exclaimed,  "  Lord,  I  beheve."  Not  satisfied  with 
declaring  his  belief,  he  offered  his  homage  :  he  worshipped  the  Son  of 
God. 


296  CHRIST  ACCUSES  THE  PHARISEES  fjULY  4 

There  are  none  of  us  who  are  in  his  state  of  ignorance.  We  can- 
not say,  "  Who  is  the  Son  of  God,  that  we  might  beheve  on  him  ?" 
We  heard  from  our  early  childhood  that  Jesus  was  the  Son  of  God. 
Though  we  have  not  seen  him,  and  though  he  has  not  talked  with  us, 
yet  we  know  that  he  died  for  us,  and  that  he  is  now  living  to  intercede 
for  us,  if  we  come  to  God  in  his  name.  The  beggar  did  not  know  so 
much  as  this,  when  he  said,  "  Lord,  I  believe."  Yet  how  hard-hearted 
and  ungrateful  we  should  think  him,  if  he  had  not  believed  in  the  Be- 
ing who  had  done  so  much  for  him  !  He  knew  that  every  word  his 
benefactor  uttered  must  be  truth.  Before  he  had  seen  him  he  had 
loved  him,  and  had  suffered  for  his  sake  ;  and  when  he  did  see  him, 
and  when  he  knew  who  he  was,  he  adored  him.  Do  we  beheve  in  the 
Son  of  God  ?  Do  we  love  him  ?  Are  we  willing  to  suffer  contempt 
for  his  sake  ?  Then  our  first  meeting  with  him  will  be  joyful.  God 
has  promised  that  we  shall  behold  our  Saviour,  that  we  shall  see  him 
face  to  face,  that  we  shall  hear  him  speak.  What  will  be  our  feehngs 
when  we  actually  look  upon  the  glorious  Being  who  died  for  us ! 
What  will  be  our  joy,  if  he  receive  us  with  the  same  kindness  which 
he  showed  to  the  poor  beggar  !  In  one  moment,  that  man  must  have 
forgotten  the  reproaches  and  revilings  of  the  Pharisees.  It  was  worth 
enduring  all  their  sneers,  to  obtain  one  gracious  smile  from  the  Lord 
of  glory. 

If  ever  we  are  exposed  to  the  contempt  of  our  fellow-creatures,  on 
account  of  our  fidelity  to  Christ,  let  us  reflect  on  the  time  when  we 
shall  behold  His  countenance.  Had  the  poor  man  treacherously  be- 
trayed his  benefactor  in  the  presence  of  the  Pharisees,  how  would  he 
have  felt  when  he  saw  him,  and  knew  that  he  was  the  Son  of  God ! 
He  would  have  desired,  as  Adam  did,  to  hide  himself,  that  he  might 
not  encounter  his  upbraiding  glance. 

Jesus  will  come  again,  with  clouds,  and  every  eye  shall  see  him. 
And  shall  every  eye  beam  with  gladness  when  it  beholds  him  ?  O  no ; 
all  kindreds  of  the  earth  shall  wail  because  of  him.  But  some  among 
all  kindreds  will  rejoice.  "  They  shall  lift  up  their  voice,  they  shall 
sing  for  the  majesty  of  the  Lord,  they  shall  cry  aloud  from  the  sea." 
(Is.  xxiv.  14.)  May  we  act  so  faithfully  during  his  absence,  that  we 
may  be  glad  when  He  returns  ! 

Evening  Scripture  portion.    Acts  V.  17  to  end.    Persecution. 


John  IX.  39  to  end. — Christ  accuses  the  Pharisees  of  wilful  blindness. 

We  know  not  in  what  circumstances  the  interview  between  Jesus 
and  the  poor  outcast  took  place,  whether  it  occurred  when  they  were 
alone,  or  surrounded  by  Pharisees. 


JULY  4.]  OF  WILFUL  BLINDNESS.  297 

Soon  afterwards,  however,  we  find  Jesus  again  addressing  his  ene- 
mies in  these  words  :  "  For  judgment  am  I  come  into  this  world." 
But  did  not  he  come  into  the  world  for  salvation  ?  Yes,  salvation  with 
judgment ;  that  is,  with  distinction  of  character.  He  did  not  save  aZ/, 
but  those  only  who  received  him.  He  came  in  such  a  form,  and  in 
such  a  way,  that  the  world  would  not  receive  him.  Had  he  come  in 
splendor  and  glory,  then  all  would  have  received  him  ;  but  he  came 
adorned  with  the  beauty  of  holiness,  and  not  with  the  pomp  of  kings. 
By  coming  in  this  manner  he  tried  men's  hearts.  The  aged  Simeon, 
when  he  blessed  the  infant  Saviour,  declared,  "  He  shall  be  a  sign  that 
shall  be  spoken  against,  that  the  thoughts  of  many  hearts  may  be  re- 
vealed." 

The  proud  and  worldly-minded  rejected  the  lowly  Saviour ;  the 
humble  and  contrite  loved  and  followed  him.  The  man  who  had  just 
been  cast  out  of  the  synagogue  was  one  of  those  whom  Jesus  came  to 
save.  He  knew  he  was  a  sinner,  and  that  he  needed  a  Saviour.  The 
Pharisees  who  cast  him  out,  thought  they  were  holy,  and  needed  no 
Saviour.  The  Lord  drew  the  characters  of  the  outcast  and  of  his  per- 
secutors in  these  words  :  "  For  judgment  am  I  come  into  this  world  ; 
that  they  which  see  not  might  see,  and  that  they  which  see  might  be 
made  blind."  The  Pharisees  rightly  supposed  that  the  Lord  alluded 
to  them  in  the  latter  part  of  this  declaration,  and  they  insolently  inquired, 
"  Are  we  bhnd  also  ?"  Jesus  returned  a  mysterious  answer  :  "  If  ye 
were  bhnd,  ye  should  have  no  sin  ;  but  now  ye  say,  'We  see  ;'  there- 
fore your  sin  remaineth."  In  one  sense  the  Pharisees  were  blind, — 
in  another  sense  they  were  not  blind.  They  saw  not  the  glory  of 
God  :  but  why  ?  because  they  wilfully  shut  their  eyes. 

God  will  condemn  none  of  his  creatures  for  ignorance  which  they 
cannot  avoid.  "  If  ye  were  blind,"  said  the  Saviour,  "  ye  should  have 
no  sin."  But  it  is  an  aggravated  case  when  a  sinner  shuts  his  eyes 
against  the  light,  and  at  the  same  time  declares  that  he  sees.  In  such 
conduct,  rebellion,  and  pride,  and  falsehood  are  combined.  Yet  this 
was  the  way  in  which  the  Pharisees  acted.  They  were  determined 
not  to  acknowledge  Jesus  to  be  the  Son  of  God.  Whether  he  cast  out 
devils,  or  raised  the  dead  ; — whether  his  lips  poured  forth  divine  wis- 
dom, or  his  countenance  beamed  with  celestial  goodness,  they  had 
made  up  their  minds  they  would  not  believe  in  him,  and  they  would 
hinder  the  people  also  from  believing.  They  would  never  renounce 
the  high  character  they  had  obtained  among  men ;  they  would  still 
persist  in  saying,  "  We  see."  What  would  be  the  punishment  of  such 
wickedness  ?  It  would  be  this  :  the  eyes  they  wilfully  shut  would  be 
sealed  up  in  sevenfold  darkness. 

Those  are  in  a  dangerous  state  who  refuse  to  think  of  religion  ;  but 
those  are  in  a  much  more  dangerous  state  who  have  diform  of  religion, 
and  call  it  true  rehgion.  They  are  the  most  bitter  enemies  to  the 
truth.  Careless  sinners  often  have  a  kind  of  respect  for  devo- 
ted Christians,  and  express  a  wish  that  they  resembled  them;   but 

38 


298  PARABLE  OF  THE  GOOD  SHEPHERD.  [jULY  5. 

those  who  put  their  trust  in  an  outward  show  of  piety,  despise  and  hate 
real  believers.  While  they  wilfully  close  their  eyes  against  the  spirit- 
ual doctrines  of  Christ,  they  confidently  assert  that  they  see,  and  they 
alone.  What  will  be  the  astonishment  of  Pharisees  and  hypocrites 
when  their  eyes  are  opened,  and  they  behold  in  another  world  the  be- 
lievers whom  they  despised  seated  with  Abraham,  Isaac,  and  Jacob, 
around  the  throne  of  God  !  Devils  believe,  and,  in  hell,  wicked  men 
beheve  that  Jesus  is  the  Son  of  God.  Truths  they  would  not  under- 
stand in  the  land  of  gospel  light,  shall  be  clearly  seen  in  the  land  of 
outer  darkness,  amid  the  fire  that  never  shall  be  quenched. 

Evening  Scripture  portion.    Acts  XIII.  1-13.    Elymas  the  sorcerer. 


John  X.  1-6. — The  parable  of  the  good  Shepherd. 

The  Pharisees  had  understood  the  meaning  of  the  Lord  when  he 
spoke  of  blindness,  but  they  did  not  understand  the  parable  of  the 
good  shepherd.  Had  they  known  that  they  were  represented  under 
the  figure  of  thieves  and  robbers,  how  great  would  have  been  their  in- 
dignation !  Yet  such  indeed  they  were,  because  they  robbed  God,  for 
they  destroyed  the  souls  of  his  people  by  their  false  instructions. 
They  loved  to  feed  on  the  flesh,  and  to  clothe  themselves  in  the 
fleece  of  the  sheep,  but  they  cared  not  for  the  flock.  They  sought 
their  own  gain,  and  their  own  reputation,  but  not  the  glory  of  God. 

What  is  meant  by  their  climbing  over  the  wall  into  the  sheepfold, 
instead  of  entering  by  the  door  1  The  door  represents  Christ.  The 
Pharisees  did  not  come  in  by  the  door,  for  they  did, not  believe  in  the 
Saviour.  But  who  is  the  shepherd  of  the  sheep  ?  How  many  little 
children  could  answer,  "  Jesus  is  the  good  Shepherd  !"  Some  could 
say,  *'  He  is  my  shepherd."  They  know  He  is  their  shepherd,  be 
cause  they  love  him. 

How  did  Jesus  show  he  was  the  true  shepherd  ?  By  his  manner  of 
coming  in  to  the  fold,  and  by  his  manner  of  going  out.  He  did  not 
climb  over  the  wall,  as  thieves  and  robbers  do,  but  entered  by  the 
door,  openly  declaring  that  he  was  the  Son  of  God.  "  To  him  the 
porter  openeth."  Does  not  the  porter  represent  the  prophets  ?  Christ 
was  the  Shiloh  of  whom  Jacob  had  spoken  nearly  two  thousand 
years  before,  and  the  Lamb  of  God  to  whom  John  the  Baptist  had 
lately  pointed. 

He  showed  he  was  the  Shepherd  of  the  sheep  by  his  manner  of 
going  out.  He  led  his  flock.  He  called  them  by  their  names,  ac- 
cording to  the  custom  of  shepherds  in  the  East ;  when  he  called  them, 
he  went  before  them.  None  but  the  true  shepherd  could  lead  the 
sheep ;  strangers  would  have  been  forced  to  drive  them.     It  is  very 


JULY  6.]  CHRIST  EXPLAINS  THE  PARABLE.  299 

interesting  to  behold  an  eastern  shepherd  going  before  his  sheep  and 
leading  them  to  their  pastures.  His  flock  know  the  voice  of  their  own 
shepherd,  and  would  not  obey  the  call  of  any  other. 

Nathanael  was  one  of  the  sheep  of  Christ.  When  Jesus  saw  him, 
he  said,  ''  Behold  an  Israelite  indeed,  in  whom  there  is  no  guile." 
Thus  he  showed  he  knew  him.  He  was  like  a  shepherd  calhng  his 
sheep  by  its  name.  Did  Nathanael  hear  the  shepherd's  voice  ?  Yes, 
he  replied  ;  "  Thou  art  the  Son  of  God  ;  thou  art  the  King  of  Israel." 
The  man  born  blind  was  another  of  Christ's  sheep.  When  the  shep- 
herd said  to  him,  "Dost  thou  beheve  on  the  Son  of  God?"  he  soon 
replied,  "  Lord,  I  beheve."  Have  we  heard  the  voice  of  the  shepherd, 
calling  us  to  follow  him  to  the  green  pastures  ?  None  but  his  sheep 
hear  that  voice.  They  hear  it  sounding  in  the  depths  of  their  hearts, 
saying,  "  Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I 
will  give  you  rest."  They  listen  to  the  voice,  and  say  to  their  own 
souls,  "  Return  unto  thy  rest,  O  my  soul."  They  feel  safe  while  they 
follow  their  Shepherd.  Each  says  to  Him,  "  Cause  me  to  know  the 
way  wherein  I  should  walk."  (Ps.  cxliii.  8.)  The  poor  helpless  sheep 
cannot  tell  which  is  the  path  that  leads  to  glory,  but  his  shepherd  can. 
After  passing  through  some  dark  valley,  the  sheep  says,  "  When  my 
spirit  was  overwhelmed  within  thee,  thou  knewest  my  path."  (Ps. 
cxlii.  8.)  The  further  the  sheep  goes  in  the  way,  the  more  trust  he 
feels  in  his  shepherd  ;  and  when  he  comes  to  the  edge  of  the  last  val- 
ley he  is  able  to  say,  "  Though  I  pass  through  the  valley  of  the  shadow 
of  death,  I  will  fear  no  evil,  for  thou  art  with  me ;  thy  rod  and  thy 
staff,  they  comfort  me."  We  know  what  lies  beyond  that  valley- 
Mount  Zion.  It  is  to  that  fair  mountain  the  shepherd  conducts  his 
flock. 

But  while  other  shepherds  are  of  a  different  nature  from  the  sheep 
they  tend,  the  good  shepherd  has  taken  on  him  the  nature  of  his  flock. 
"  The  Lamb  which  is  in  the  midst  of  the  throne  shall  feed  them,  and 
shall  lead  them  unto  living  fountains  of  waters."  (Rev.  vii.  17.) 
Having  fed,  and  led  them  upon  earth,  he  will  feed  and  lead  them  in 
heaven.  We  shall  never  cease  to  require  a  shepherd's  care.  It  is  a 
delight  to  those  who  love  Jesus  to  think  that  He  will  always  be  their 
shepherd  and  they  his  sheep. 

Evening  Scripture  portion.    Ps.  XXIII.  XXIV.      The  good  shepherd. 


John  X.  7-13. — Christ  explains  the  parable  of  the  good  shepherd. 

We  are  thankful  to  the  Lord  for  having  explained  the  parable  of 
the  good  shepherd.  Most  parts  of  it  can  be  interpreted  with  certainty, 
because  they  have  been  explained  by  the  great  Teacher. 


300  CHRIST  EXPLAINS  THE  PARABLE.  [jULY  6. 

Nothing  can  be  plainer  than  the  words,  "  /  am  the  door  of  the  sheep." 
Jesus  is  the  gate  of  the  fold.  No  man  can  come  to  the  Father  but  by 
him.  He  is  the  way  to  God.  He  offered  himself  as  an  atonement  for 
our  sins,  and  by  faith  in  that  sacrifice  we  can  be  saved.  There  are 
other  shepherds  besides  Christ,  (for  his  ministers  are  his  under-shep- 
herds,)  but  there  is  no  door  but  him. 

What  do  these  words  signify ;  "  All  that  ever  came  before  me  are 
thieves  and  robbers  ?"  Were  the  prophets  thieves  and  robbers  ?  No  ; 
the  true  prophets  bore  witness  to  Jesus ;  they  were  his  wntier-shep- 
herds ;  they  entered  by  the  door  and  fed  the  flock.  This  is  the  prom- 
ise made  to  a  faithful  minister  and  to  every  true  behever.  "  By  me, 
if  any  man  enter  in,  he  shall  be  saved,  and  shall  go  in  and  out,  and  find 
pasture." 

But  though  there  are  other  shepherds  besides  Christ,  there  are  none 
like  him.  None  but  Jesus  could  say,  ''  I  am  come  that  they  might 
have  life,  and  that  they  might  have  it  more  abundantly."  God  only 
can  bestow  natural  Hfe,  and  He  only  can  bestow  spiritual  life.  How 
wonderful  are  the  means  by  which  he  bestows  it !  by  laying  down  his 
own  life. 

In  order  to  describe  what  he  came  to  do  for  his  sheep,  He  enlarged 
his  parable,  and  related  a  circumstance  which  often  occurs  in  pastoral 
countries. 

"  He  that  is  an  hireling,  and  not  the  shepherd,  whose  own  the  sheep 
are  not,  seeth  the  wolf  coming,  and  leaveth  the  sheep  and  fleeth  ;  and 
the  wolf  catcheth  them,  and  scattereth  the  sheep." 

The  Pharisees  are  called  by  another  name  in  this  part  of  the  para- 
ble. They  had  been  compared  to  thieves,  and  to  strangers,  but  now 
they  are  compared  to  hirelings.  In  what  did  they  resemble  hirelings  ? 
In  their  want  of  love  to  the  sheep.  How  did  they  betray  their  want 
of  love  ?  By  fleeing  at  the  approach  of  danger.  It  is  true  they  could 
not  by  dying  save  the  sheep.  Why  then  did  they  not  seek  the  pro- 
tection of  Him  who  could  ?  This  was  their  crime :  they  drove  the 
sheep  away  from  their  only  Saviour,  their  true  shepherd.  The  Phari- 
sees had  tried  to  drive  the  blind  man  away  from  him,  but  they  had  not 
been  able  :  they  had  only  driven  him  closer  to  his  shepherd. 

Jesus  cares  for  the  sheep,  and  for  every  lamb  in  the  flock.  He 
found  that  poor  blind  man,  and  gathered  him  in  his  arms,  and  carried 
him  in  his  bosom.  For  those  who  are  just  beginning  to  believe  in 
Christ  are  weak  like  lambs,  although  they  may  have  lived  many  years 
in  the  world.  We  have  a  shepherd  who  cares  for  his  sheep.  He 
knows  that  many  of  them  have  been  scattered.  There  are  persons  at 
this  moment  who  feel  that  they  are  sinners,  and  long  for  pardon,  but 
no  one  has  taught  them  to  look  to  Jesus.  The  good  shepherd  knows 
where  they  are,  and  he  says,  "  I  will  seek  out  my  sheep,  and  I  will 
deliver  them  out  of  all  places  where  they  have  been  scattered  in  the 
cloudy  and  dark  day."  (Ez.  xxxiv.  12.)  Has  this  Shepherd  sought 
us,  and  found  us  ?     Can  any  of  us  say. 


JULY  7.]  CHRIST  CONCLUDES  HIS  DISCOURSE.  301 

Jesus  sought  me  when  a  stranger, 

Wandering  from  the  fold  of  God ; 
He,  to  rescue  me  from  danger, 

Interposed  his  precious  blood? 

Evening  Scripture  portion.    Jer.  XXIII.  1-32.    Careless  pastort. 


John  X.  14-21. — Christ  concludes  his  discourse  concerning  the  good 

shepherd. 

In  the  conclusion  of  our  Lord's  interpretation  of  his  parable  there  is 
no  allusion  made  to  the  Pharisees.  The  only  subject  dwelt  upon  is 
the  Good  Shepherd's  love  for  his  sheep.  Those  who  love  their  Shep- 
herd must  take  particular  delight  in  dwelling  on  this  part  of  the  Lord's 
discourse. 

When  Jesus  said,  "  I  know  my  sheep,"  he  meant  to  teach  us  that 
he  knew  them  to  be  his  sheep,  and  loved  them  with  parental  affection 
— yes,  with  more  than  a  mother's  tenderness.  A  woman  may  forget 
her  babe,  but  Jesus  says  to  his  church,  "  I  will  not  forget  thee."  And 
have  the  sheep  any  affection  for  their  shepherd  ?  Yes,  they  return  his 
love.  If  he  knows  their  names^  they  know  his  voice ;  if  he  leads  them 
out,  they  follow  him  :  "  I  know  my  sheep,  and  am  known  of  mine." 

The  Saviour  makes  use  of  a  wonderful  comparison  to  give  us  some 
idea  of  the  intimate  union  that  subsists  between  the  good  shepherd  and 
his  sheep.  The  sentence  would  be  better  understood  if  read  thus  : 
"  I  know  my  sheep,  and  am  known  of  mine,  even  as  the  Father  know- 
eth  me,  and  as  I  know  the  Father,"  (ver.  14,  15.)  What  proof  has 
the  shepherd  given  of  his  love  for  his  sheep  ?  The  greatest  that  could 
be  given  :  "  I  lay  down  my  life  for  the  sheep." 

When  the  Saviour  spoke  of  his  own  death,  what  painful  scenes  must 
have  risen  before  his  view  !  The  agony  in  the  garden,  the  insults  in 
the  judgment-hall,  the  ignominy  on  the  cross.  But  with  these  painful 
thoughts  there  was  associated  an  overwhelming  joy — the  thought  of 
the  numbers  he  should  save  by  his  sufferings.  When  he  uttered  these 
words,  "  Other  sheep  I  have,  which  are  not  of  this  fold,"  what  an  in- 
numerable multitude  of  beloved  children  must  have  been  present  to 
his  mind  !  for  even  at  that  moment  he  knew  them  all  by  name.  Those 
other  sheep  were  the  Gentiles  :  they  were  then  heathens.  Thousands 
were  bowing  down  to  idols,  slaughtering  their  enemies,  and  revelling 
in  sin ; — and  millions  were  yet  unborn  ;  yet  the  Saviour  called  them 
his  sheep.  He  knew  they  would  believe  when  they  heard  of  his  love. 
Did  He  think  of  us  when  he  said,  "  Other  sheep  I  have  ?"  for  we  are 
Gentiles.  If  we  are  now  in  his  fold,  if  he  is  now  our  shepherd, — then 
we  may  be  assured  that  he  thought  of  us  aIso>  when  he  said,  *'  Other 
sheep  I  have  ;  them  also  I  must  bring." 


302  CHRIST  AND  THE  FATHER  ARE  ONE.  [jULY  8. 

After  declaring  his  own  love  for  his  sheep,  He  revealed  the  Fathei'^s 
love  also.  How  much  the  Father  must  love  the  flock,  if  He  loves  the 
Son,  because  he  died  for  them  !  This  is  not  the  only  reason  of  his 
love  for  his  Son,  but  it  is  one  reason.  He  does  indeed  love  the  flock  ; 
He  has  proved  it  by  a  v^onderful  act.  *'  The  Father  sent  the  Son  to 
be  the  Saviour  of  the  world."  "  Herein  is  love,  not  that  we  loved 
God,  but  that  He  loved  us,  and  sent  his  Son  to  be  the  propitiation  of 
our  sins."    (1  John  iv.) 

The  Son  also  loved  us,  and  was  wiUing  to  come  :  for  it  is  written, 
"  Christ  also  hath  loved  us,  and  hath  given  himself  for  us  an  off'ering, 
and  a  sacrifice  to  God."    (Eph.  v.  2.) 

Yet  this  Saviour,  so  full  of  love,  was  spoken  of  by  his  creatures  in 
this  awful  manner.  Some  said,  "  He  hath  a  devil,  and  is  mad."  How 
great  was  the  patience  of  God,  to  sufier  those  to  live  a  moment  longer 
who  had  uttered  such  an  expression  !  It  has  been  recorded  in  the 
Holy  Scriptures,  and  will  never  be  forgotten. 

But  how  many  since  this  discourse  was  written  have  felt  as  they 
read  it,  *'  Truly  this  was  the  Son  of  God !  How  precious  are  his 
words  !  How  sweet  are  his  promises  !  May  the  heavenly  shepherd 
own  me  as  his  sheep  at  the  last  day  !" 

Evening  Scripture  portion.    Acts  XXII.    Paul  sent  to  the  Gentiles. 


John  X.  22-30. — Christ  declares  that  he  and  his  Father  are  one. 

The  feast  of  the  dedication  was  not  one  of  the  three  feasts  ordained 
by  God,  but  a  feast  instituted  by  man,  to  commemorate  the  purifica- 
tion of  the  temple  after  Antiochus  Epiphanes,  a  heathen  king,  had 
defiled  it  by  idols.  This  feast,  however,  was  observed  by  Jesus ; 
hence  we  may  conclude  that  he  does  not  disapprove  setting  apart  days 
for  the  remembrance  of  special  mercies. 

As  it  was  winter,  the  Lord  taught  in  a  part  of  the  court  of  the  tem- 
ple that  was  covered  in  and  sheltered  from  the  weather.  His  enemies 
came  to  him,  pretending  to  desire  to  know  the  truth  :  "  If  thou  be  the 
Christ,  tell  us  plainly."  Jesus,  however,  knew  their  malicious  design. 
He  knew  they  sought  to  accuse  him  of  blasphemy  before  the  Sanhe- 
drim. The  answer  that  he  made  was  not  that  which  they  expected, 
for  he  told  them^r^^,  not  who  he  was,  but  what  they  were.  He  said, 
"  Ye  are  not  of  my  sheep."  He  did  not  tell  them  plainly  that  they 
were  the  thieves,  the  strangers,  and  the  hirelings,  described  in  the 
parable  ;  but  he  did  tell  them  plainly,  that  they  were  not  the  sheep. 

Christ  knows  his  own  sheep ;  the  world  cannot  distinguish  them 
from  wolves  in  sheep's  clothing,  but  it  is  enough,  if  their  shepherd 
knows  they  belong  to  Him.     However  the  flock  may  be  scattered,  not 


JULY  9.]  THE  JEWS  ATTEMPT  TO  STONE  CHRIST.  303 

one  of  them  shall  ever  be  lost.  Jesus  knew  that  great  efforts  would 
be  made  to  steal,  and  kill,  and  destroy  them,  but  that  all  these  efforts 
would  be  vain.  He  promised,  "  They  shall  never  perish,  neither  shall 
any  man  pluck  them  out  of  my  hand."  The  Pharisees  had  sought  to 
pluck  the  poor  man,  born  blind,  out  of  his  shepherd's  hand :  to  argu- 
ments and  threatenings  they  had  added  insults  and  injuries ;  but  he 
had  refused  to  hear  their  voice,  or  to  follow  them. 

Do  we  belong  to  the  little  flock  ?  then  Satan  will  seek  to  pluck  us 
out  of  the  Saviour's  hand.  We  know  not  in  what  manner  he  will  seek 
to  separate  us  from  our  shepherd,  for  Satan  has  many  devices.  In 
the  histories  of  the  saints  recorded  in  the  word  of  God,  we  find  in- 
stances of  his  temptations.  Satan  attempted  to  induce  Job  to  forsake 
his  shepherd  by  severe  afflictions  :  he  endeavored  to  drive  away  Peter 
by  the  fear  of  man,  and  to  allure  Moses  by  the  riches  of  Egypt ;  but 
he  never  succeeded  in  plucking  one  sheep  out  of  the  shepherd's  hands, 
— and  he  never  will.  In  the  last  prayer  Jesus  offered  up  in  the  pres- 
ence of  his  disciples.  He  said  of  them,  "  These  that  thou  gavest  me  I 
have  kept,  and  none  of  them  is  lost,  but  the  son  of  perdition."  Judas 
was  not  one  of  Christ's  sheep ;  if  he  had  been  one  of  them,  he  could 
not  have  been  destroyed  by  Satan's  power. 

And  why  can  neither  man  nor  angel  destroy  one  of  the  sheep  ?  Be- 
cause their  shepherd  is  God.  Jesus  is  the  shepherd,  and  the  Father 
is  the  shepherd,  and  yet  there  is  one  shepherd ;  for  Jesus  said,  "  I  and 
my  Father  are  one."  The  shepherd  who  gave  his  life  for  the  sheep  is 
He  whom  Israel  worshipped  in  days  of  old,  saying,  "It  is  He  that 
hath  made  us,  and  not  we  ourselves  ;  we  are  his  people,  and  the  sheep 
of  his  pasture." 

The  glorious  Creator  is  that  tender  shepherd  who  carries  the  lambs 
'n  his  arms,  and  gathers  them  in  his  bosom. 

Evening  Scripture  portion.    Ps.  LXXX.     The  Shepherd  of  Israel. 


John  X.  31  to  end. — The  Jews  attempt  to  stone  Christ  for  saying  he 
was  the  Son  of  God. 

What  meekness  our  Saviour  showed  when  the  wicked  Jews  took 
up  stones  to  stone  him  !  How  touching  was  his  appeal :  "  Many  good 
works  have  I  shown  you  from  my  Father ;  for  which  of  these  works 
do  ye  stone  me  ?"  He  might  make  the  same  appeal  to  us  now.  When 
we  neglect,  forsake,  and  disobey  Him,  he  might  say  to  us,  *'  I  have 
bestowed  on  you  many  gifts, — I  have  made  you  many  promises  ; — I 
have  passed  over  many  transgressions :  for  which  of  these  acts  of 
kindness  do  you  thus  treat  me?"     What  could  we  reply?    Should 


304  THE  JEWS  ATTEMPT  TO  STONE  CHRIST.  [jULY  9 

we  not  be  obliged  to  own  that  we  were  ungrateful,  hard-liearted 
creatures  ? 

But  Jesus,  by  his  affecting  speech,  did  not  soften  his  enemies,  and 
He  next  used  powerful  arguments.  He  alluded  to  a  passage  in  the 
82d  Psalm,  in  which  God  speaks  to  the  kings  and  rulers  of  the  earth 
under  the  name  of  gods.  "  I  have  said.  Ye  are  gods."  And  why  did 
he  give  them  this  name  ?  Because  both  kings  and  priests  were 
anointed,  and  thus  made  types  of  Christy  who  is  the  Anointed.  The 
word  Christ  means  "  anointed."  These  earthly  princes  were  placed  in 
authority,  and  thus  also  made  types  of  the  Son  of  God,  to  whom  all 
power  is  committed.  Therefore  God  spoke  to  them  in  these  words  : 
"  I  have  said.  Ye  are  gods,  and  all  of  you  are  children  of  the  Most 
High;"  but  because  they  abused  their  authority  by  oppressing  the 
poor,  these  words  were  added,  *'  Ye  shall  die  like  men,  and  fall  like 
one  of  the  princes." 

These  kings,  rulers,  and  priests,  were  only  types  and  shadows  of  the 
Son  of  God,  who  is  alone  worthy  to  possess  all  rule,  authority,  and 
power.  Now  the  argument  Jesus  used  with  the  Jews  was  this  :  "  If 
those  who  only  shadowed  forth  my  greatness,  were  called  gods,  how 
much  more  must  /  be  the  Son  of  God  ?"  Christ  called  himself  one 
whom  the  Father  had  sanctified,  and  sent  into  the  world.  By  ''  sanc- 
tified" he  meant  "  set  apart"  for  the  office  of  priest  and  king.  The 
Father  appointed  him  to  be  our  priest  and  king  before  the  foundation 
of  the  world,  and  in  the  fulness  of  time  he  sent  him  forth.  "  Thanks 
be  unto  God  for  his  unspeakable  gift !" 

But  no  arguments  could  convince  the  Jews  that  Jesus  was  the  true 
Messiah,  because  their  hearts  were  set  against  him  ;  therefore  he  went 
into  a  retired  place  beyond  the  river  Jordan,  where  John  had  baptized 
long  before  his  imprisonment. 

This  spot  must  have  been  very  interesting  to  some  of  the  disciples  ; 
for  it  was  there  that  two  of  them  had  first  beheld  the  Lamb  of  God, 
and  had  followed  him  to  his  own  abode.  (See  John  i.  28.)  The  chil- 
dren of  God  love  the  place  where  first  their  hearts  were  opened  to  re- 
ceive the  truth. 

How  refreshing  the  season  passed  in  this  retreat  must  have  been  to 
the  Saviour's  wearied  frame  and  harassed  spirit !  He  had  the  joy  of 
bringing  some  souls  into  his  fold  ;  for  it  is  written,  "  Many  believed  in 
him  there."  The  preaching  of  John  had  prepared  the  way  for  the 
reception  of  Christ.  After  ministers  are  dead,  their  past  labors  are 
often  blessed  ;  and  they  are  joined  in  the  world  above  by  souls  born 
again  through  their  word  after  their  own  decease. 

Evening  Scripture  portion. 
Ps.  LXXXI.  LXXXII.     Cheat  men  addressed  as  gods. 


JULY  10.]  THOSE  WHO  SHALL  BE  SHUT  OUT.  305 


Luke  XIII.  23-SO --Christ  describes  the  misery  of  those  who  shall 
be  shut  out  of  His  kingdom. 

Those  who  lived  when  the  Lord  was  upon  earth  enjoyed  the  great 
privilege  of  asking  him  questions.  Who  would  not  wish  to  share  it ! 
It  was  one,  however,  that  might  easily  be  abused.  Many  asked  the 
Lord  unprofitable  and  curious  questions.  This  inquiry,  "  Are  there 
few  that  shall  be  saved  ?"  seems  to  have  been  made  by  one  who  was 
not  earnest  in  seeking  to  be  saved  himself  For  the  Lord,  instead  of 
replying  to  the  question,  addresses  an  exhortation  to  his  hearers  : 
''  Strive  to  enter  in  at  the  strait  (or  narrow)  gate  ;  for  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be  able."  But  did  not  the 
Lord  once  say,  "  Every  one  that  seeketh  findeth  ?"  This  promise 
applies  only  to  the  present  time ;  there  is  a  period  when  none  who 
seek  will  find.  The  Lord  described  that  period  in  a  parable  :  "  When 
once  the  master  of  the  house  is  risen  up,  and  hath  shut  to  the  door, 
and  ye  begin  to  stand  without  and  to  knock,  saying,  '  Lord,  Lord, 
open  to  us.' " 

That  period  has  not  yet  arrived  :  the  door  stands  open,  the  master 
invites,  entreats,  implores  us  to  enter,  and  to  partake  of  his  glorious 
feast.  But  if  we  disregard  his  entreaties,  he  will  suddenly  shut  to  the 
door,  and  shut  us  out  forever.  Those  outside  will  use  arguments  to 
induce  the  Lord  to  open  the  door.  Some,  who  have  been  his  com- 
panions upon  earth,  will  say,  "  We  have  eaten  and  drunk  in  thy  pres- 
ence ;"  and  some,  who  have  listened  to  his  discourses  in  their  own 
cities,  will  say,  "  Thou  hast  taught  in  our  streets."  li  we  die  in  our 
sins,  it  will  be  of  no  use  for  us  to  say  at  the  last  day,  *'  We  have  lived 
with  holy  people  ;  we  have  been  instructed  by  holy  ministers." 

There  are  two  circumstances  that  will  increase  the  anguish  of  those 
Jews  who  will  be  shut  out  of  the  kingdom  of  God.  They  will  see 
their  own  forefathers,  Abraham,  Isaac,  and  Jacob,  and  their  own  pro- 
phets, sitting  down  at  the  heavenly  feast.  It  will  seem  hard  to  them 
not  to  be  admitted  into  the  presence  of  their  own  kindred.  And  will 
it  not  seem  hard  to  many  other  ungodly  persons,  when  they  behold  a 
father,  or  mother,  a  brother,  or  sister,  sitting  down  at  the  supper  of  the 
Lamb,  and  they  themselves  thrust  out !  On  earth  they  were  ever  wel- 
come at  their  father's  table,  but  even  a  pious  father  will  have  no  power 
to  gain  admission  for  an  unconverted  child  into  Christ's  presence. 

Another  circumstance  that  will  aggravate  the  disappointment  of  the 
unbelieving  Jews,  will  be  this, — they  will  see  Gentiles  whom  they 
despised,  flocking  from  the  east  and  west,  the  north  and  south,  into  the 
new  Jerusalem,  while  they  are  forbidden  to  enter.  And  will  it  not 
increase  the  disappointment  of  those  who  live  in  this  Christian  land, 
if  they  should  see  those  who  we/e  brought  up  in  heathen  countries, 
saved,  when  they  are  lost  ? 

When  we  were  little  we  were  taught  to  pray  to  God ;  we  heard  of 

39 


306  CHRIST  REPLIES  TO  HEROD'S  THREATENING.         [jULY  11. 

heaven  and  hell ;  we  lisped  the  name  of  Jesus,  as  soon  as  we  could 
speak.  There  are  many  in  distant  lands  who  were  taught  in  their 
childhood  to  bow  to  frightful  idols,  and  to  delight  in  deeds  of  cruelty . 
yet  some  of  these  have  turned  to  God,  and  will  go  to  heaven  ;  and 
what  if  we  should  not  go  there  !  Then,  the  last  would  be  the  first,  and 
the  first  last.  May  God  of  his  infinite  mercy  save  us  from  the  great 
guilt  of  rejecting  his  gospel ! 

Evening  Scripture  portion.     Rev.  XXI.     Everlasting  joy  and  misery. 


LtJKE  XIII.  31  to  end. — Christ  replies  to  Herod's  threatening. 

The  Saviour  showed  his  abhorrence  of  Herod's  character  by  the 
name  which  he  gave  him,  *'  a  fox."  The  manner  in  which  Herod  had 
treated  John  the  Baptist,  rendered  him  deserving  of  the  name  of  fox. 
He  had  once  listened  to  his  preaching,  and  shown  him  respect ;  but 
had  afterwards  imprisoned  and  basely  murdered  him.  The  different 
natures  that  God  has  bestowed  upon  the  animals  are  intended  to 
represent  the  various  characters  of  men.  The  children  of  Satan 
resemble  wolves,  bears,  and  foxes,  and  all  manner  of  voracious  birds 
and  loathsome  reptiles  ;  while  the  children  of  God  are  like  the  gentle 
sheep  and  the  harmless  dove. 

But  the  threats  of  Herod  did  not  alarm  the  Lord.  Though  the 
Pharisees  said,  "  Herod  will  kill  thee,"  yet  He  who  knew  all  things, 
knew  the  tyrant  would  not  kill  him.  And  why  not  ?  Because  that 
hour  was  not  the  time,  nor  that  spot  the  place  of  his  death.  The  Sa- 
viour knew  when  He  should  die.  He  prophesied  that  He  should  live 
a  few  days,  that  is,  a  short  time  longer,  and  on  the  third  day  be  per- 
fected, or  rendered  complete.  In  this  mysterious  language.  He 
alluded  to  his  death :  by  death  He  was  perfected,  or  rendered  com- 
plete as  an  atoning  priest.  In  death  He  offered  that  sacrifice  which 
atoned  for  the  sins  of  his  people,  and  with  that  sacrifice  He  appeared 
in  the  presence  of  God  for  us.  Jesus  knew  where  He  would  die.  He 
said,  "  It  cannot  be  that  a  prophet  perish  out  of  Jerusdem."  He  did 
not  mean  to  say,  that  no  prophet  had  perished  elsewhere,  but  that 
most  prophets  had  been  slain  in  that  wicked  city.  Did  the  prospect 
of  his  death,  with  all  its  attendant  horrors,  excite  angry  feelings  in  his 
breast  ?  Instead  of  expressing  anger.  He  burst  forth  into  the  most 
tender  lamentations  over  the  city  of  his  murderers.  How  touching  are 
the  words  :  "  How  often  would  I  have  gathered  thy  children  together, 
as  a  hen  doth  gather  her  brood  under  her  wings,  and  ye  would  not  !" 

In  the  Old  Testament  the  Lord  compared  himself  to  an  eagle,  bear- 
ing her  eaglets  on  her  wings  to  a  place  of  safety.     But  in  this  place 


JULY  12.]  CHRIST  REPROVES  THE  AMBITIOUS  GUESTS.  307 

He  compares  himself  to  a  hen  seeking  to  guard  her  Httle  ones  beneath 
her  wings,  from  the  birds  of  prey  hovering  in  the  air.  How  suitable 
are  both  these  comparisons  !  When  Israel  was  in  Egypt,  God  deliv- 
ered him  from  his  enemies  with  the  strength  of  an  eagle,  by  carrying 
him  into  Canaan.  But  when  Israel  was  in  the  promised  land.  He 
promised  to  guard  him  with  the  fond  care  of  a  hen,  from  the  enemies 
that  threatened  to  devour  him.  When  we  are  in  trouble,  God  is  hke 
an  eagle  in  delivering  us  ;  and  when  we  have  been  delivered,  He  is 
like  a  hen  in  keeping  us  from  evil.  How  many  blessings  we  possess 
at  the  present  moment  !  But  there  are  many  dangers  on  every  side. 
If  we  take  shelter  beneath  the  wings  of  our  God,  no  evil  shall  over- 
take us.  But  if  we  refuse  to  come  to  Him  who  calls  us,  then 
we  shall  fall  a  prey  to  our  enemies.  Satan  and  all  his  angels  are  hke 
birds  of  prey  hovering  in  the  air,  longing  to  devour  us.  But  Jesus 
will  preserve  his  people  from  their  malice.  We  live  in  a  world  full  of 
trouble  and  temptation,  but  there  is  a  refuge  for  us.  Here  is  a  prayer 
for  a  soul  that  feels  its  own  helplessness,  and  dreads  the  power  of  its 
enemies  :  ''Be  merciful  unto  me,  O  God,  be  merciful  unto  me ;  for 
my  soul  trusteth  in  thee ;  yea,  in  the  shadow  of  thy  wings  will  I  make 
my  refuge,  until  these  calamities  be  overpast."   (Ps.  Ivii.  1.) 

Evening  Scripture  portion.    Deut.  XXXII.  1-29.     The  song  of  Moses  near  Mount  Neho. 


Luke  XIV.  1-11. — Jesus  Christ  reproves  the  ambitious  guests. 

The  account  of  the  healing  of  the  man  with  the  dropsy  reminds  us 
of  the  healing  of  the  man  with  the  withered  hand.  It  was  on  the  Sab- 
bath-day  that  Jesus  performed  both  these  miracles  :  but  the  'places  in 
which  He  wrought  them  were  not  the  same.  The  withered  hand  was 
healed  in  a  synagogue  ;  the  dropsy  was  cured  in  a  Pharisee's  house. 
On  both  occasions  many  of  the  Lord's  bitter  enemies  were  present. 
But  no  circumstances  could  restrain  the  compassionate  Saviour  from 
showing  mercy  to  his  suffering  creatures.  Neither  did  the  displeasure 
He  excited  by  healing  the  man  with  the  dropsy  prevent  Him  from  re- 
proving the  proud  behavior  of  the  company. 

In  the  East,  it  is  still  the  custom  for  guests  to  occupy  seats  that 
mark  their  degree  of  rank.  Each  person,  as  he  enters,  seats  himself 
in  the  place  that  he  thinks  he  is  entitled  to  fill,  and  often  he  takes  a 
higher  place  than  the  company  consider  to  be  his  due.  But  the  master 
of  the  feast  has  the  power  to  desire  him  to  move  either  to  a  higher  or 
lower  place.  The  Pharisees  showed  a  great  anxiety  to  occupy  the 
most  honorable  seats.  Our  Lord  openly  censured  their  conduct,  and 
alluded  to  one  of  Solqmon's  proverbs,  (xxv.  6,)  an  authority  that  they 
professed  to  revere.    There  it  is  written,  "  Put  not  forth  thyself  in  the 


308  CHRIST  ADVISES  HIS  HOST  TO  INVITE  THE  POOR.      [jULY  13. 

presence  of  the  king,  and  stand  not  in  the  place  of  great  men ;  for 
better  is  it  that  it  should  be  said  unto  thee,  Come  up  hither,  than  that 
thou  shouldest  be  put  lower  in  the  presence  of  the  prince  whom  thine 
eyes  have  seen." 

Jesus  exposed  the  folly  of  the  Pharisees'  conduct.  It  is  foolish^  as 
well  as  sinful  to  exalt  ourselves.  Some  worldly  people  put  on  the 
appea7^ance  of  humility,  in  order  to  attract  notice  and  admiration.  But 
the  true  Christian  desires  not  only  to  appear,  but  to  be  humble.  After 
having  lain  low  at  the  foot  of  the  cross,  can  he  go  forth  desiring  to  be 
admired  in  society  ? 

What  are  our  feelings  in  company  ?  Are  we  highly  elated  when 
noticed,  and  deeply  mortified  when  overlooked?  Do  we  love  to  be 
first  ?  Do  we  envy  those  who  are  more  regarded  than  ourselves  ? 
This  was  the  spirit  of  the  Pharisees.  It  is  not  the  spirit  of  Christ. 
There  are  many  persons  who  do  not  openly  contend  for  places  of 
honor,  who  are  secretly  thirsting  for  admiration.  The  children  of  God 
do  not  indulge  this  feeling,  but  strive  and  pray  against  it.  The  rule  of 
their  conduct  is,  "  Be  kindly  affectioned  one  to  another,  with  brotherly 
love,  in  honor  preferring  one  another."   (Rom.  xii.  10.) 

Evening  Scripture  portion.     Prov.  XXV.     Counsel  respecting  behavior  in  society. 


Luke  XIV.  12-14. —  Christ  advises  his  host  to  invite  the  poor. 

With  what  faithfulness  the  Lord  acted  towards  the  Pharisee  who 
had  invited  him  to  his  house  !  It  appears  that  the  entertainment  was 
splendid,  and  the  guests  rich  and  honorable.  But  it  was  not  such  a 
feast  as  the  Lord  approved.  He  knew  the  motives  which  led  the  rich 
Pharisees  to  invite  their  neighbors  :  it  was  the  hope  that  they  should 
be  invited  again.  This  was  a  selfish  and  sordid  motive.  In  the  East^ 
when  an  animal  was  killed,  it  was  necessary  to  eat  it  immediately. 
The  covetous  invited  none  to  partake  of  their  dinner  who  would  not  be 
able  to  return  the  favor ;  but  the  charitable  often  called  in  the  poor  and 
afflicted,  or  sent  portions  to  their  dwellings.  Job  appealed  to  God, 
saying,  "  If  I  have  eaten  my  morsel  myself  alone,  and  the  fatherless 
hath  not  eaten  thereof."  And  Nehemiah  on  a  day  of  rejoicing  said  to 
the  people  of  Israel,  "  Go  your  way,  eat  the  fat  and  drink  the  sweet, 
and  send  portions  unto  them  for  whom  nothing  is  prepared."  In  this 
country,  many  benevolent  persons,  instead  of  giving  feasts  to  the  poor, 
contrive  other  means  of  giving  them  rehef  and  pleasure.  It  is  the 
spirit  and  not  the  very  letter  of  the  counsel  that  ought  to  be  followed. 
But  some  may  inquire,  Is  it  wrong  to  invite  our  friends  and  kindred 
o  a  feast  1  We  know  that  in  every  part  of  Scripture  the  joyful  meet- 
ings of  brethren  and  neighbors  are  spoken  of  without  censure. 


JULY  13.]    CHRIST  ADVISES  HIS  HOST  TO  INVITE  THE  POOR.  309 

But  no  feasts  impart  so  much  happiness  as  those  given  to  the  poor. 
Rich  guests  often  come  with  reluctance,  and  depart  without  thankful- 
ness. But  the  poor  assemble  with  delight  around  the  well-spread 
board,  and  go  away  blessing  the  bountiful  hand  that  spread  it.  They 
enjoy  but  few  pleasures,  and  they  meet  with  but  little  kindness.  It  is 
in  the  power  of  the  rich  to  cast  a  beam  of  light  across  their  dark  path, 
and  to  make  them  for  a  short  season  to  forget  their  sorrows.  To  invite 
the  poor  is  pleasing  to  the  Lord.  Among  those  gathered  from  streets, 
and  lanes,  and  highways,  and  hedges,  there  may  be  a  Lazarus  whom 
we  shall  meet  again  at  the  heavenly  banquet.  It  will  be  pleasant 
when  we  meet  to  feel  that  we  honored  him  upon  earth  as  the  saint  of 
the  Lord.  There  are  no  doubt  wicked  persons  to  be  found  among  the 
poor  :  but  the  kindness  of  the  rich  often  opens  their  hearts  to  receive 
instruction.  There  are  pious  rich  persons  who  devise  means  to  render 
the  feasts  they  give  profitable  to  the  souls  of  their  poor  guests,  as  well 
as  refreshing  to  their  bodies.  That  venerable  reformer  and  martyr. 
Hooper,  while  he  was  bishop  of  Gloucester,  entertained  a  certain  num- 
ber of  the  poor  every  day  with  a  dinner  of  whole  and  wholesome 
meats  in  his  great  hall ;  but  first  he  examined  them  in  the  creed,  the 
Lord's  prayer,  and  the  ten  commandments  ;  nor  would  he  himself  sit 
down  to  table  till  his  poor  guests  had  been  served. 

How  rejoiced  we  ought  to  be  at  every  discovery  of  the  will  of  God  ! 
If  the  world  in  general  valued  his  approbation,  there  would  not  be  so 
many  entertainments  as  there  now  are  given  to  the  rich,  and  there 
would  be  many  more  given  to  the  poor.  Those  words,  *'  Thou  shalt 
be  blessed,"  sound  very  sweetly  in  the  ear  of  a  true  disciple  of  Christ. 
This  is  what  he  desires  :  "  to  be  blessed."  Because  the  poor  cannot 
recompense  him  for  the  kindness  he  shows  them,  the  Lord  will  re- 
member it :  even  as  a  father  takes  upon  himself  to  reward  every  ser- 
vice rendered  to  his  infant  children. 

Let  us  beware  of  thinking  that  any  thing  we  can  do  deserves  a  re 
ward.  No,  that  is  impossible.  When  we  have  done  all,  we  have 
done  only  what  it  was  our  duty  to  do.  The  excellent  bishop,  of  whom 
we  have  just  spoken,  though  he  had  given  his  goods  to  feed  the  poor, 
and  though  at  length  he  gave  his  body  to  be  burned,  was  so  far  from 
trusting  in  his  good  deeds  for  salvation,  that,  when  brought  to  the 
stake,  he  was  heard  to  pray  thus  :  "  Lord,  I  am  hell,  but  thou  art 
heaven  ;  I  am  a  sink  of  sin,  but  thou  art  a  gracious  God,  and  a  merci- 
ful Redeemer." 

It  will  be  easy  for  God  to  recompense  his  children  for  all  they  have 
done  for  him  upon  earth.  One  glimpse  of  his  countenance  will  more 
than  compensate  for  the  martyr's  acutest  pangs.  But  how  shall  his 
saints  recompense  Him  for  what  He  has  done  for  them  ?  He  found 
them  poor,  and  blind,  and  miserable,  and  fed  them  with  heavenly  bread, 
even  with  that  living  bread  which  came  down  from  heaven.  It  is  this 
thought  that  makes  them  so  anxious  to  please  Him. 

Evening  Scripture  portion.    Deut.  XXVI.    Kindness  to  the  poor. 


310  PARABLE  OF  THE  GREAT  SUPPER  fjULY  14 


Luke  XIV.  15-24. — The  parable  of  the  great  supper. 

Our  Lord  concluded  his  conversation  at  the  Pharisee's  house  by  a 
parable.  lie  had  said  that  those  who  invited  the  poor  to  their  houses 
should  be  recompensed  at  the  resurrection  of  the  just.  This  declara- 
tion induced  one  of  the  guests  to  exclaim,  "  Blessed  is  he  that  shall 
eat  bread  in  the  kingdom  of  God."  Then  Jesus  related  a  parable  to 
shovi^  how  unwilling  the  rich  men  were  to  come  to  the  heavenly  feast. 
This  parable  was  exactly  suited  to  the  company  present,  and  was  in- 
tended as  a  warning  to  the  Pharisees,  and  to  all  worldly-minded  per 
sons,  whether  rich  or  poor. 

The  man  in  the  parable  invited  his  rich  neighbors  to  a  feast.  It  is 
the  custom  in  the  East  to  send  an  invitation  some  weeks  before  the 
time  appointed,  and  when  the  day  arrives,  to  desire  the  servants  to  re- 
mind the  guests  of  their  engagement.  Nothing  can  be  more  insulting 
than  to  refuse  to  come  after  the  feast  has  been  prepared,  excepting 
there  be  some  realhinderance.  The  excuses  made  by  these  rich  men 
were  of  a  frivolous  nature.  Neither  sickness  nor  the  death  of  friends 
detained  them  at  home.  They  could  not  hd^YQ  foreseen  those  events  ; 
but  it  showed  great  contempt  to  purchase  land  or  oxen,  or  to  contract 
a  marriage  at  the  time  they  had  agreed  to  come  to  the  feast.  It  would 
have  been  far  better  to  have  refused  ^X  first,  than  to  accept  the  invita- 
tion, and  then  to  make  excuses,  when  the  feast  was  prepared  and  the 
master  was  waiting. 

Like  the  rich  men  in  the  parable,  the  Pharisees  professed  to  be 
willing  to  come  to  God ;  but  when  the  blessings  of  the  Gospel  were 
offered  to  their  acceptance,  they  began  to  make  excuses.  They  were 
hypocrites,  because  they  pretended  to  be  religious,  while  their  hearts 
were  set  upon  this  world.  Would  the  insulted  master  of  the  feast 
permit  his  plenteous  provisions  to  be  wasted,  or  his  table  to  remain 
unoccupied  ?  By  no  means.  He  sent  his  servants  into  the  streets 
and  lanes  of  the  city,  and  directed  them  to  summon  the  poor,  the 
maimed,  the  lame,  and  the  blind.  Thus,  when  the  self-righteous 
Pharisees  refused  to  listen  to  the  Gospel,  the  Lord  encouraged  publi- 
cans to  accept  its  blessings. 

Afterwards  the  master  of  the  feast  sent  his  servants  into  the  high- 
ways and  hedges,  to  gather  more  guests  for  the  feast.  Who  are  the 
wanderers  in  the  streets  and  lanes  of  the  city,  and  who  are  those  in 
the  highways  and  hedges  ?  Do  not  the  former  represent  the  Jews, 
and  the  latter  the  Gentiles  ?  For  the  Gospel  was  first  preached  at 
Jerusalem,  but  afterwards  among  the  Gentile  nations,  even  among  us 
who  live  in  these  northern  isles.  What  were  our  forefathers  doing 
when  Jesus  uttered  his  parable  ?  They  were  worshipping  frightful 
idols  among  their  forests  of  oak.  But  even  then  the  Lord  had  pur- 
poses of  mercy  towards  those  poor  savages. 


JULi"  15  ]  CHRISTIANS  MUST  ENCOUNTER  GREAT  DIFFICULTIES.  311 

But  why  did  the  master  declare  that  none  of  those  men  who  first 
were  bidden  should  taste  of  his  supper?  Had  they  not  refused  to 
come  ?  What  need  was  there  to  affirm  that  they  should  not  come "? 
Do  not  the  words  seem  to  indicate,  that  a  time  would  arrive  when 
those  who  had  made  excuses  would  repent  of  their  folly,  and  seek  to 
be  admitted  to  the  feast  ?  When  they  saw  the  poor  wanderers  from 
the  city  and  the  country,  clothed  in  white  robes,  surrounding  a  sump- 
tuous table, — when  they  descried  the  splendid  lights,  and  heard  the 
joyful  sound  of  music  and  singing,  they  would  change  their  minds, 
and  desire  to  join  the  glorious  company.  But  they  would  find  the 
door  shut  against  them.  When  they  knocked,  they  would  hear  a  voice 
within,  saying,  "  I  know  you  not."  They  would  not  be  permitted  even 
to  taste  the  supper,  of  which  they  had  once  been  invited  to  partake. 

And  is  there  any  despiser  of  Christ  and  his  Gospel  who  will  not 
change  his  mind  when  he  beholds,  afar  off,  the  glories  of  the  blessed, 
in  the  kingdom  of  God  ?  Yes,  when  all  his  earthly  delights  are  per- 
ished, he  will  wish  for  a  place  at  the  heavenly  banquet.  But  he  will 
find  that  no  place  is  reserved  for  him  among  the  happy  guests.  O  what 
will  then  be  the  bitterness  of  his  disappointment,  and  the  agony  of  his 
regrets  !  Let  us  now  obey  the  Saviour's  gracious  call,  "  Come,  eat  of 
my  bread  and  drink  of  my  wine,  which  I  have  mingled.  Forsake  the 
foolish,  and  live,  and  go  in  the  way  of  understanding." 

Evening  Scripture  portion.    Prov.  IX.     Wisdom's  Invitation. 


Luke  XIV.  25  to  end. — Christ  declares  to  the  multitude  that  his  dis- 
ciples must  encounter  great  difficulties. 

As  the  Lord  Jesus  knew  all  hearts,  he  could  perfectly  adapt  his  dis- 
course to  the  state  of  mind  of  his  hearers.  We  have  lately  listened 
to  his  conversation  at  a  Pharisee's  table,  and  heard  his  alarming  warn- 
ings to  those  who  despised  his  Gospel.  Now  we  behold  him  smv 
rounded  by  a  different  class  of  hearers. 

The  multitudes  did  not  openly  despise  the  Saviour,  they  admired 
him,  and  many  of  them  wished  to  become  his  disciples  ;  but  they  were 
not  prepared  to  encounter  difficulties,  or  to  make  sacrifices  for  his 
sake.  Therefore  the  Saviour,  turning  towards  them,  set  before  their 
eyes  the  great  trials  which  his  disciples  must  expect  to  suffer.  Parents 
and  kindred  would  persecute  them,  and  rulers  would  condemn  them  to 
death.  How  ought  they  to  act  when  placed  in  these  distressing  cir- 
cumstances ?  None  can  suppose  that  Jesus  disapproves  of  natural 
affection ;  the  meaning  of  his  declaration  is,  "  Those  who  would  fol- 
low me  must  not  yield  to  the  persuasions  of  their  dearest  friends,  or  to 
the  threatenings  of  the  most  cruel  tyrants,  but  must  be  ready  ^o  for- 


312  PARABLE  OF  THE  LOST  SHEEP.  [juLY  16. 

sake  all,  and  to  cleave  to  me  alone."  In  our  days,  converted  Jews  and 
converted  Brahmins  have  resisted  the  tenderest  entreaties  of  affec- 
tionate mothers  and  devoted  wives,  who  would  have  turned  them  from 
the  faith.  And  even  in  our  Christian  land,  there  are  many  instances 
of  children  who  have  endured  much  unkindness  from  their  own 
parents,  rather  than  comply  with  the  vain  customs  of  the  world. 

The  Lord  Jesus  related  two  short  parables  to  show  the  folly  of  set- 
ting out  in  the  Christian  course,  without  being  prepared  to  surmount 
difficulties. 

If  a  man  would  build  a  tower,  he  must  first  consider  whether  he  has 
money  sufficient  to  complete  the  building;  and  if  a  captain  would 
meet  an  enemy,  he  must  first  consider  whether  he  has  soldiers  enough 
to  resist  him.  It  would  be  better  not  to  begin  the  tower,  than  to  leave 
it  unfinished, — and  not  to  undertake  the  war,  than  to  suffer  a  defeat. 

It  would  also  be  better  not  to  profess  to  follow  Christ,  than  to  turn 
back  after  having  set  out.  It  would  be  better ^ — if  we  can  talk  of  bet- 
ter in  such  a  case.  For  he  who  does  not  set  out  at  some  time  or 
OTHER  in  the  Christian  course,  must  endure  everlasting  misery.  It 
will  be  a  poor  consolation  for  him  to  think  that  his  case  would  have 
been  still  worse,  had  he  turned  back  after  having  known  the  way  of 
righteousness. 

Christ  never  discouraged  a  sincere  soul  from  following  him.  But 
he  has  given  a  true  description  of  the  nature  of  his  service,  so  that 
none  can  say  in  the  end,  "  My  Lord  deceived  me,  and  represented  his 
service  to  be  easier  than  I  have  found  it."  A  poor  Madagascar  woman, 
who  had  undergone  great  persecutions,  was  once  asked  whether  she 
was  surprised  when  afflictions  overtook  her.  She  replied,  "  No  ;  from 
the  first  we  knew  it  was  written,  that  through  much  tribulation  we 
must  enter  the  kingdom  of  God;  and  when  our  troubles  came,  we 
said,  '  This  is  what  we  expected.'  "  This  poor  woman  was  once  shut 
up,  for  five  months,  in  an  iron  case  that  prevented  her  moving  a  single 
limb ;  yet,  having  counted  the  cost,  she  proved  more  than  conqueror 
through  Him  who  loved  her.* 

Evening  Scripture  portion.     1  Thess.  111.    Afflictions  must  be  expected. 


Luke  XV.  1-10. — ParaHes  of  the  lost  sheep,  and  of  the  lost  piece  of 

silver. 

There  is  a  tenderness  in  these  parables  which  is  not  to  be  found  in 
the  discourses  we  have  lately  read.  When  the  Saviour  was  at  the 
Pharisee's  house,  he  faithfully  reproved  both  the  guests  and  the  host ; 

*  See  "  MadagaBcar  and  its  Martyrs,"  a  book  for  the  young. 


JULY  16.]  PARABLE  OF  THE  LOST  SHEEP.  313 

when  he  was  surrounded  by  the  multitude,  he  solemnly  warned  them  ; 
but  when  he  sat  in  the  midst  of  publicans  and  sinners,  he  uttered  the 
most  touching  and  encouraging  words.  The  Pharisees  showed  the 
pride  of  their  hearts,  by  murmuring  because  Jesus  received  sinners 
into  his  intimate  society.  The  Lord  answered  their  murmurings  by 
relating  several  parables.  He  knew  their  covetous  disposition,  and  that 
they  would  understand  the  joy  of  finding  a  lost  sheep,  or  a  lost  piece 
of  money,  though  their  hearts  were  too  hard  to  enable  them  to  under- 
stand the  joy  felt  by  angels  at  the  salvation  of  a  sinner. 

Even  penitent  sinners  themselves  can  hardly  believe  that  angels 
should  care  for  them.  How  many  penitents  have  read  with  astonish- 
ment that  there  is  joy  among  the  angels  of  God  over  one  sinner  that 
repenteth  !  Could  we  have  conceived  that  the  recovery  of  one  of  our 
fallen  race  should  interest  those  glorious  beings  ?  Why  do  they  care 
so  much  for  us  ?  The  Son  of  God,  whom  they  adore,  loved  us  and 
died  for  us.  They  know  that  He  cares  for  each  wanderer,  and  that 
He  rejoices  over  each  soul  that  he  brings  back  to  his  fold.  The  angels 
share  in  the  joy  of  their  beloved  Lord.  They  felt  with  him  in  his  sor- 
rows, and  one  of  them  strengthened  him  in  the  garden  of  Ge.thsemane. 
They  partake  also  in  his  joys ;  they  delight  to  see  the  fruit  of  the  tra- 
vail of  his  soul.  But  their  joy  cannot  be  compared  with  His.  He  is 
an  infinite  being,  therefore  his  love  and  joy  are  infinite. 

And  if  the  repentance  of  one  sinner  causes  so  much  joy,  what  will 
be  felt  on  account  of  the  salvation  of  all  the  Church  of  God !  The 
mind  is  overwhelmed  at  the  thought  of  the  boundless  raptures  of  that 
day.  Many  joyful  emotions  have  been  felt  since  first  the  foundation 
of  the  earth  was  laid  ;  the  birds  have  rejoiced  at  every  return  of  spring ; 
children  have  smiled  each  opening  morn ;  the  saints  have  tasted  higher 
delights  in  their  sacred  assemblies  ;  and  angels  have  made  the  heavens 
ring  with  their  rapturous  songs  ;  but  all  these  joys  are  as  a  drop  com- 
pared to  the  ocean  of  delight  that  the  glorious  company  of  heaven  shall 
feel,  when  all  the  redeemed  are  gathered  together  into  the  celestial  city. 

Are  we  prepared  to  taste  these  joys  ?  Do  we  now  feel  any  satisfac- 
tion when  we  hear  that  a  sinner  has  repented  ?  We  might  discover 
our  own  state  in  the  sight  of  God  by  this  token  :  what  are  the  events 
that  occasion  us  most  joy  ?  If  we  are  saved  hereafter,  we  shall  be  the 
companions  of  angels.  But  if  our  hearts  are  not  interested  in  the  sal- 
vation of  sinners,  shall  we  be  fit  company  for  them  ?  What  a  contrast 
there  is  between  a  selfish  human  creature  and  a  benevolent  angel ! 

How  delightful  it  will  be,  in  ages  to  come,  if  we  are  numbered 
among  the  saints,  to  see  the  angels  who  rejoiced  over  our  conversion ! 
They  will  not  forget  the  happiness  they  experienced  on  such  occasions, 
and  they  will  feel  their  joy  complete  when  they  see  the  pardoned  sin- 
ner, saved  from  all  his  enemies,  comforted  after  all  his  sorrows,  and 
enclosed  in  the  everlasting  arms  of  his  Almighty  Saviour. 

Evening  Scripture  portion.    Rev.  VII.     Songs  of  saints  and  angels. 
40 


314  DEPARTURE  OF  THE  PRODIGAL  SON.  [jULY  17. 


Luke  XV.  11-16. —  The  departure  of  the  prodigal  son. 

Though  the  Pharisees  were  hard-hearted  men,  yet  they  possessed 
the  feehngs  of  parents.  The  parable  of  the  prodigal  son  was  suited 
to  touch  every  father's  heart.  But  even  if  the  proud  Pharisees  listened 
unmoved  to  the  Saviour's  representation  of  the  father's  generous  com- 
passion, the  poor  publicans  must  have  heard  the  wonderful  history 
with  grateful  astonishment.  When  the  Lord  described  the  conduct 
of  the  younger  son,  they  were  reminded  of  their  own  base  departure 
from  God.  The  Pharisees  also  had  wandered  far  from  their  Father's 
house  ;  but  they  knew  it  not.  They  imagined  that,  hke  the  elder  son 
in  the  parable,  they  had  always  been  faithful  and  obedient.  Many 
persons  entertain  the  same  false  notion  of  their  own  goodness,  and  for- 
get that  it  is  written,  "  All  we  like  sheep  have  gone  astray." 

Every  penitent  sinner  sees  his  own  likeness  in  the  prodigal  son. 
The  most  striking  feature  in  his  character  is  his  ingratitude.  Instead 
of  being  thankful  for  his  daily  bread,  and  his  shelter  beneath  his  father's 
roof,  and  for  all  the  comforts  and  privileges  he  enjoyed,  he  claims  for- 
tune as  his  right,  saying,  "  Give  me  the  portion  of  goods  that  falleth  to 
me."  This  is  our  spirit  by  nature.  Instead  of  being  overwhelmed 
with  a  sense  of  God's  wonderful  goodness,  we  conceive  ourselves  en- 
titled to  further  gifts. 

When  the  prodigal  had  obtained  his  desire,  he  showed  his  ingrati 
tude  by  going  into  a  country  a  great  way  off,  and  there  wasting  his 
father's  gifts  in  riotous  living.  And  have  we  not  acted  like  this  prodi- 
gal ?  We  need  not  move  from  the  spot  where  we  were  born  in  order 
to  do  this  :  it  is  sufficient  that  shutting  up  our  hearts  from  God,  and 
banishing  him  from  our  thoughts,  we  seek  our  gratification  in  earthly 
things. 

But  behold  the  consequence  of  this  conduct ;  the  prodigal  comes  to 
poverty.  He  has  at  last  spent  all.  It  is  well  when  we  discover 
before  death  that  we  have  spent  all — that  we  have  wasted  our  hopes 
and  affections  upon  the  world,  and  have  obtained  no  lasting  satisfaction 
in  return.  But  what  will  be  the  despair  of  those  who  never  discover 
their  poverty,  until  they  are  removed  to  the  place  where  the  uttermost 
farthing  is  required,  but  not  even  a  drop  of  water  granted ! 

Perhaps  the  prodigal  in  his  days  of  revelry  may  have  looked  for- 
ward to  the  time  when  he  should  have  spent  all,  and  he  may  have  in- 
tended then  to  enter  some  service  that  would  preserve  him  from  want. 
But  God  defeated  his  design,  and  caused  a  mighty  famine  to  arise  at 
the  very  moment  when  he  was  destitute.  Now  there  were  few  mas- 
ters who  could  afford  to  hire,  and  many  servants  to  be  hired,  so  that 
the  prodigal  was  forced  to  engage  in  the  meanest  service  at  the  lowest 
wages ;  he  became  a  swineherd  for  a  less  reward  than  would  provide 
him  with  a  meal  of  husks,  such  as  the  pigs  fed  upon. 

How  easily  God  can  disappoint  the  sinner,  and  blast  all  his  devices  I 


JULY  18.]  THE  REPENTANCE  OF  THE  PRODIGAL.  315 

Many  think,  "  When  this  enjoyment  is  passed,  I  will  betake  myself  to 
another,"  forgetting  how  God  can  in  a  moment  take  away  every  idol, 
shut  up  every  way  of  escape,  and  dry  up  every  stream  of  happiness. 

The  thoughtless  companions  of  his  mirth  remembered  not  the  prod- 
igal in  his  distress.  *'  No  one  gave  unto  him."  Those  who  had 
gladly  partaken  of  his  riotous  feasts,  forsook  him  in  his  poverty  and 
hunger.  Accomplices  in  guilt  are  not  comforters  in  sorrow.  For 
what  unfeeling  creatures  the  prodigal  had  forsaken  his  loving  father, 
and  his  happy  home  !  O  the  folly  and  the  madness  that  sinners  show 
in  preferring  the  society  of  the  wicked  to  the  favor  of  the  ever-blessed 
God  !  Can  the  world  console  them  in  sickness  ?  Will  the  world  be 
faithful  to  them  in  old  age  ?  Can  the  world  receive  them  into  glory 
after  death  ?  Happy  are  they  who  have  made  this  blessed  choice, 
"  I  had  rather  be  a  door-keeper  in  the  house  of  my  God,  than  to  dwell 
in  the  tents  of  wickedness." 

Evening  Scripture  portion. 
Psalm  LXXXIV.     The  happiness  of  dwelling  in  God's  houst. 


Luke  XV.  17-19. — Tlie  repentance  of  the  prodigal. 

God  greatly  blessed  the  prodigal's  afflictions  to  his  soul.  While  he 
was  employed  as  a  swineherd  a  great  change  took  place  in  his  mind — 
"  He  came  to  himself."  This  ex}.ression  implies,  that  before  he  was 
not  himself.  A  state  of  sin  is  a  state  of  madness.  When  a  person  is' 
converted  he  is  in  his  right  mind.  How  could  any  one  indulge  in  sin, 
if  he  reflected  on  its  awful  consequences  !  "  for  the  wages  of  sin  is 
death  /"  But  sinners  are  like  the  brutes  that  perish,  and  do  not  consi- 
der their  latter  end. 

It  is  very  interesting  to  hear  the  reflections  of  the  prodigal  when  he 
was  come  to  himself.  He  saw  every  thing  now  in  a  new  light.  He 
understood  the  happinsss  of  his  father's  house.  Once  he  had  abhorred 
its  restraints  and  longed  for  liberty,  but  now  he  esteemed  each  servant 
happy  who  dwelt  beneath  that  peaceful  roof.  Unconverted  persons 
think  religion  gloomy,  and  endeavor  to  escape  from  its  influence  ;  but 
when  the  Holy  Spirit  visits  their  hearts,  they  account  the  servants  of 
God  blessed,  and  long  to  be  numbered  among  the  saints. 

The  prodigal  now  felt  convinced  of  his  guilt.  He  not  only  lamented 
his  miserable  condition,  but  he  traced  it  to  his  own  sin ;  he  blamed  no 
one  but  himself.  Thus  the  Spirit  convinces  of  sin,  and  makes  us  feel 
that  we  have  sinned  against  God,  more  than  against  any  other  being, 
because  He  is  the  greatest  and  best  of  beings,  and  our  chief  benefactor. 

The  prodigal  felt  confidence  in  his  father's  mercy.  Though  he  felt 
unworthy  to  be  called  a  son,  yet  he  resolved  to  say  "  Father."     Had 


316  THE  PRODIGAL'S  RECEPTION.  [jULY  19 

he  not  felt  this  confidence,  he  might  have  been  devoured  by  remorse, 
and  have  deemed  it  useless  to  return.  Doubtless  his  memory  fur- 
nished him  with  numerous  instances  of  his  father's  love,  of  his  readi- 
ness to  forgive  his  early  waywardness,  and  of  his  patient  endurance 
of  the  provocations  of  his  youth.  He  had  enjoyed  opportunities  of 
knowing  his  father's  character,  and  it  now  appeared  to  him  in  all  its 
loveliness.  Happy  is  it  when  the  convinced  sinner  can  hope  in  God's 
mercy.  No  child  ever  had  such  reason  to  believe  that  his  father 
would  receive  him,  as  the  chief  of  sinners  has  that  God  will  in  nowise 
cast  him  out ;  for  God  has  so  loved  us,  as  to  give  his  only  Son  a  sac- 
rifice for  us ;  and  He  that  spared  not  his  own  Sun,  will  he  not  with 
him  also  freely  give  us  all  things  ? 

The  prodigal  made  a  resolution  to  return,  and  openly  to  confess  his 
sins,  to  entreat  forgiveness,  and  to  implore  permission  to  become  a 
servant,  though  not  a  son,  in  his  father's  house. 

Have  we  ever  made  the  resolution  to  return  to  God  ?  Can  we  re- 
call the  time  when  we  felt  we  had  wandered  from  the  best  of  fathers, 
and  that  we  deserved  to  be  rejected  ?  Every  true  believer  has  repent- 
ed of  his  sins,  and  has  sought  forgiveness  with  weeping  and  supplica- 
tions. Nor  does  he  ever  cease  to  seek  it  while  he  lives  upon  earth. 
The  sense  of  his  own  sinfulness  increases,  as  he  experiences  more  of 
his  Father's  goodness.  Daily  he  says,  "  Forgive  me  my  trespasses," 
and  daily  he  feels  that  he  is  not  worthy  to  be  called  a  son. 

Evening  Scripture  portion.    Jer.  XXXI.  1-21.    Repentance, 


Luke  XV.  20-24. —  The  reception  of  the  prodigal  son. 

The  prodigal  had  conceived  a  high  idea  of  his  father's  compassion 
before  he  set  out  to  return  home  ;  but  his  thoughts  had  not  reached 
the  heights  of  his  father's  mercy.  He  could  not  have  anticipated  such 
a  reception,  at  once  so  affectionate  and  so  honorable.  Had  he  returned 
as  the  dehverer  of  his  country  from  some  powerful  foe,  he  could  not 
have  been  welcomed  with  more  honor.  Had  he  left  his  home  to  plead 
for  his  father's  hfe,  he  could  not,  when  he  was  come  back,  have  been 
received  with  more  tenderness. 

What  is  the  reason  that  the  sinner  is  treated  with  so  much  honor 
and  so  much  love,  when  he  falls  at  the  footstool  of  divine  mercy  ?  Is 
he  not  received  in  his  Saviour's  name,  with  all  the  honor  that  Saviour 
won  by  trampling  upon  Satan,  and  with  all  the  love  that  Saviour  de- 
served for  dying  upon  the  cross  ? 

Great  must  have  been  the  humiliation  of  the  prodigal,  as  he  ap- 
proached the  parental  roof.  How  it  must  have  wounded  the  natural 
pride  of  his  heart  to  return  in  tatters,  with  an  emaciated  countenance 


JULY  20.]       ENVY  OF  THE  PRODIGAL'S  BROTHER.  317 

and  a  haggard  eye  !  But  when  true  penitence  is  felt,  natural  pride  is 
in  great  measure  subdued.  Those  who  only  feel  a  slight  regret  for 
past  transgressions,  are  often  prevented  by  pride  from  asking  forgive- 
ness. No  doubt  the  prodigal  had  wished  to  return  as  soon  as  he  be- 
came a  swineherd  ;  but  it  was  not  till  "  he  came  to  himself,"  that  his 
penitence  was  deep  enough  to  enable  him  to  face  all  the  humiliation 
connected  with  the  step.  Then  he  felt  he  could  bear  the  taunts  of  un- 
feeling spectators  better  than  the  reproaches  of  his  own  conscience — 
better  than  the  remembrance  of  his  despised  home,  and  of  his  injured 
father.  But  he  was  spared  the  most  painful  part  of  the  expected  trial 
by  the  tender  affection  of  that  father,  who  "  saw  him  when  he  was  a 
great  way  off,  and  had  compassion,  and  ran  and  fell  on  his  neck,  and 
kissed  him."  Did  the  prodigal  repress  his  humble  confession  because 
he  saw  he  was  already  forgiven  ?  No,  he  said  all  that  he  had  pur- 
posed to  say,  excepting,  **  Make  me  as  one  of  thy  hired  servants." 
When  he  saw  that  he  was  received  as  a  son,  he  could  not  ask  to  be- 
come a  servant.  The  best  robe  was  then  put  on  him,  a  ring  on  his 
hand,  and  shoes  on  his  feet ;  a  feast  was  made,  and  rejoicing  was 
heard  on  every  side. 

Could  the  prodigal  doubt  his  father's  full  and  free  forgiveness  1  All 
his  past  transgressions  seemed  to  be  forgotten ;  his  father's  love  was 
not  abated  in  the  least  degree  ;  a  prospect  of  happiness  was  opened  to 
his  view  beyond  his  highest  expectations. 

This  is  the  way  in  which  the  Lord  deals  with  the  returning  sinner. 
He  clothes  his  guilty  soul  in  the  spotless  robe  of  his  Redeemer's 
righteousness,  and  satisfies  his  hungry  soul  with  the  heavenly  food  of 
his  gracious  promises.  Why  then  do  sinners  refuse  to  return  to  God  ? 
They  do  not  believe  that  He  will  receive  them  so  affectionately,  and 
render  them  so  happy.  The  father  of  the  prodigal  is  our  God  and  our 
Saviour.  Those  who  have  sought  his  mercy  can  witness  how  He  re- 
ceived them,  and  how  happy  He  has  made  them. 

It  is  sad  to  think  that  any  should  remain  miserable,  because  they 
will  not  arise  and  return  to  Him,  who  offers  them  full  and  free  forgive- 
ness. The  way  may  appear  long ;  but  it  would  be  shortened,  for 
their  Father  would  meet  them  while  they  were  yet  a  ^^  great  way  off^^ 
and  conduct  them  himself  to  his  own  glorious  abode. 

Evening  Scripture  portion.    Gen.  XLV.    Joseph  makes  himself  known  to  his  brethren. 


Luke  XV.  25  to  end. —  The  envy  of  the  prodigaVs  brother. 

Amidst  the  burst  of  joy  at  the  prodigal's  return  one  complaining 
voice  was  heard ;  among  the  glad  countenances  one  lowering  brow 
was  seen  ;  and  that  voice  and  that  brow  were  a  brother's.     But  the 


318  ENVY  OF  THE  PRODIGAL'S  BROTHER.  [jULY  20. 

father  showed  as  much  forbearance  towards  his  envious  eldest  son,  as 
he  had  manifested  compassion  towards  his  prodigal  younger  son.  He 
went  out,  and  entreated  this  unfeehng  brother  to  unite  in  the  festal 
scene.  These  entreaties  drew  forth  the  pride  that  reigned  in  his  son's 
heart.  Pride  is  the  root  of  a  whole  host  of  sins,  especially  of  envy, 
anger,  and  discontent :  all  these  evil  passions  gave  their  coloring  to 
the  answers  of  the  eldest  son.  What  a  description  he  gives  of  his 
blameless  conduct !  He  reproaches  his  father  with  his  services,  as  if 
he  had  laid  his  own  parent  under  obligations  :  "  Lo,  these  many  years 
have  I  served  thee  !"  He  declares  those  services  were  perfect,  as 
well  as  persevering.  "  Neither  transgressed  I  at  any  time  thy  com- 
mandment." 

While  he  thus  boasts  of  his  own  goodness,  he  places  his  brother's 
conduct  in  the  worst  point  of  view.  The  father  might  have  turned 
away  in  wrath  from  his  ungenerous  son,  but  he  condescended  to  argue 
with  the  pioud  objector.  In  a  few  words  he  describes  the  rich  privi 
leges  of  his  first-born.  "  Son,  thou  art  ever  with  me."  Surely  the 
continual  presence  of  such  a  father  was  happiness  in  itself.  But, 
knowing  the  covetous  heart  of  his-  son,  the  father  added,  "  All  that  I 
have  is  thine."  There  was  no  argument  required  to  prove  that  a  lost 
son  should  be  received  with  joy.  The  father  thought  it  sufficient  to 
say,  "  It  was  meet  that  we  should  make  merry  and  be  glad." 

Could  the  Pharisees  avoid  perceiving  in  the  envious  brother  their 
own  likeness  ?  Now  that  the  Saviour  was  receiving  penitent  publi- 
cans, and  that  angels  were  rejoicing  over  them  in  heaven,  the  Phari- 
sees were  boasting  of  their  own  goodness,  and  reproaching  the  Lord 
with  partiality.  They  imagined  that  they  had  served  God  all  their 
lives,  and  had  never  transgressed  his  commandment.  The  Lord  did 
not  show  them  (as  He  might  have  done)  how  false  was  this  notion  : 
but  He  proved,  that  even  if  they  were  as  good  as  they  supposed,  the 
spirit  they  evinced  towards  penitent  sinners  was  ungrateful  and  un- 
generous. Had  the  Pharisees  really  been  holy  men,  they  would  have 
rejoiced  with  angels  over  pardoned  penitents.  True  believers  remem 
ber  the  season  when  they  were  received  into  their  father's  favor,  and 
they  rejoice  with  each  wanderer  who  returns  as  they  did.  There  is 
not  a  son  in  the  house  of  our  heavenly  Father  who  has  not  had  his 
festival ;  except  the  angels  who  have  been  ever  with  Him,  and  have 
never  transgressed  his  commandments.  Yet  there  are  some  of  the 
children  of  God,  who  were  sanctified  at  so  early  a  period,  that  they 
cannot  remember  the  first  feelings  of  penitence  ;  they  have  not  expe- 
rienced the  bitterness  of  an  unconverted  state,  and  cannot  tell  by  con- 
trast how  great  is  their  present  happiness.  These  have  enjoyed  the 
best  portion,  in  having  been  ever  with  their  Father.  How  many  days 
of  childhood  have  been  gilded  with  more  than  childish  joy  through  the 
early  knowledge  of  their  Father  in  heaven  !  How  sweet  the  remem- 
brance of  a  youth  spent  in  his  service,  unpolluted  by  worldly  vanities  ! 
Yet  even  i/iey— even  those  sanctified  in  infancy  and  devoted  to  God 


JULY  21.]  THE  UNJUST  STEWARD,  319 

unto  old  age,  have  wandered  into  some  forbidden  paths,  and  have 
committed  innumerable  transgressions.  They  have  experienced  the 
forgiving  love  of  God,  when  returning  from  their  backslidings.  They 
can  say  with  David,  "  He  restoreth  my  soul ;  He  leadeth  me  in  the 
paths  of  righteousness  for  his  name's  sake." 

Evening  Scripture  portion.    Hosea  XIV.     The  pardoned  backslider. 


Luke  XVI.  1-8. — The  parable  of  the  unjust  steward. 

This  parable  has  perplexed  many  persons.  They  have  said,  **  What 
a  dishonest  man  this  steward  was  !  Did  his  lord  commend  him  for  his 
wickedness  ?"  No,  not  for  his  wickedness,  but  for  his  wisdom — for  his 
worldly  wisdom.  His  plan  to  secure  himself  from  want  was  very 
cunning  and  ingenious.  It  is  supposed  that  the  oil  and  the  wheat  that 
the  creditors  owed  were  their  rent.  It  was  the  office  of  the  steward 
to  make  agreements  with  the  tenants  concerning  the  amount  of  produce 
that  ought  to  be  paid  to  their  lord.  This  steward,  before  he  was  dis-. 
missed  from  his  post,  made  7iew  agreements  with  the  tenants,  and  in- 
gratiated himself  by  lowering  the  rents.  When  he  was  gone,  the  lord 
became  acquainted  with  these  proceedings,  and  expressed  his  wonder 
at  the  wacked  policy  of  his  unfaithful  steward. 

But  some  may  still  inquire,  "  Why  did  our  Lord  select  a  dishonest 
action  as  an  instance  of  worldly  wisdom  ?  Does  not  the  selection  seem 
to  countenance  dishonesty  ?"  But,  if  we  consider,  we  shall  perceive 
that  the  badness  of  the  action  renders  it  a  suitable  instance  of  the  wis- 
dom displayed  by  bad  men.  This  was  the  point  that  the  Lord  wished 
to  prove  ; — bad  men  take  more  pains  to  accomplish  their  bad  ends,  than 
good  men  to  accomplish  their  good  ends. 

Perhaps  a  blush  arose  in  the  face  of  many  a  Pharisee,  as  this  in- 
stance of  knavery  was  related.  That  very  steward  may  have  been 
present.  Many  of  the  hypocritical  Pharisees  had  committed  actions 
equally  dishonest.  Their  own  consciences  must  have  convicted  them. 
But  it  was  chiefly  for  the  instruction  of  the  disciples  that  the  parable 
was  related.  It  was  addressed  to  them,  and  this  was  the  lesson  taught : 
'*  The  children  of  this  world  are  wiser  in  their  generation  than  the  chil- 
dren of  light."  By  this  sentence  the  Lord  turns  into  a  volume  of  rich 
instruction  the  actions  of  this  wicked  world  among  whom  we  live. 

Wicked  men  are  intent  on  accomplishing  different  wicked  ends. 
One  is  bent  upon  accumulating  immense  riches.  How  does  he  set 
about  his  design  ?  With  the  lukewarmness  that  Christians  so  often 
betray  in  pursuing  their  designs  ?  Does  he  not  rise  early,  and^sit  up 
late  ?  Are  not  his  thoughts  always  intent  upon  devising  new  schemes 
for  amassing  wealth  ?    Is  not  the  crowded  city  the  place  where  he  de- 


320  FAITHFULNESS  IN  THE  USE  OF  RICHES  ENJOINED.    [jULY  22. 

lights  to  be,  whatever  pleasures  may  allure,  or  weariness  oppress? 
Were  Christians  to  be  as  diligent  in  prayer,  as  this  man  in  counting 
his  gains,  how  rich  would  they  grow  in  faith,  and  love,  and  every 
grace  ! 

Another  is  bent  upon  destroying  the  reputation  of  his  neighbors,  in 
order  that  he  alone  may  be  praised  and  admired  !  How  dexterously 
he  performs  his  work  !  How  cleverly  he  insinuates  that  some  evil  is 
practised  by  his  companion  !  Perhaps  he  says  nothing  directly  against 
him,  (as  this  might  awaken  suspicion,)  but  he  contrives  to  place  him 
in  a  disagreeable  light.  Do  we  thus  watch  opportunities  to  say  a  word 
in  behalf  of  our  Lord  and  Master,  insinuating  something  in  his  praise, 
when  we  cannot  speak  more  openly  ?  When  we  reflect  on  the  great- 
ness of  the  end  that  Christians  have  in  view,  we  feel  that  they  ought 
to  be  most  earnestly  intent  on  gaining  it.  Could  heaven  be  purchased, 
the  world  would  be  a  bauble  to  offer  for  it :  it  has  been  bought  with 
more  precious  blood.  Shall  we  grieve  our  dying  Lord  by  our  indif- 
ference to  a  gift  so  dearly  bought,  and  so  infinitely  glorious  1 

Evening  Scripture  portion.     1  Cor.  IX.     Earnest  endeavors  after  salvation. 


Luke  XVL  9-13. — Christ  exhorts  his  disciples  to  he  faithful  in  the 

use  of  riches. 

The  Lord  Jesus  had  shown,  by  the  history  of  the  unjust  steward, 
that  the  children  of  this  world  are  wiser  in  their  generation  than  the 
children  of  light.  He  next  explained  in  what  particular  point  they  are 
wiser :  in  the  use  they  make  of  riches.  The  steward  made  use  of  the 
property  consigned  to  his  care  in  gaining  friends,  who  would  receive 
him  into  their  habitations  when  he  lost  his  stewardship.  Therefore 
Jesus  said  to  his  disciples,  *'  Make  to  yourselves  friends  of  the  mam- 
mon of  unrighteousness,  that  when  ye  fail  they  may  receive  you  into 
everlasting  habitations."  The  name  given  to  riches  is  very  remark- 
able— "  the  mammon  of  unrighteousness."  Money  is  often  made  an 
occasion  of  sin,  and  the  love  of  money  is  the  root  of  all  evil.  Yet 
even  of  this  unrighteous  mammon,  a  righteous  use  may  be  made.  Our 
Lord's  precept  would  be  more  clear,  if  rendered  thus :  "  Make  to 
yourselves  friends  with  the  mammon  of  unrighteousness."  How  can 
friends  be  made  with  this  mammon  ?  By  spending  it  in  the  relief  of 
the  saints  and  in  the  service  of  God.  The  widows  whom  Dorcas 
clothed,  the  prophets  whom  Obadiah  fed,  the  apostle  whom  Onesiph- 
orus  visited,  and  Phebe  succored,  with  all  those  brethren  and  strangers 
whom*  Gains  brought  forward  on  their  missionary  journeys,  will  be 
witnesses  of  their  charity  and  piety  before  the  great  white  throne. 

It  is  true  the  disciples  were  poor ;  but  the  poor,  by  the  gift  of  two 


JULY  23.]  CHRIST  REBUKES  THE  PHARISEES.  321 

mites,  show  more  love  to  God  than  the  rich  by  large  contributions  out 
of  their  abundance.  The  Lord  knows  that  he  who  is  faithful  in  the 
least  would  be  faithful  in  much.  That  poor  widow  who  cast  her  mites 
into  the  treasury  will  be  intrusted  with  true  riches  in  the  world  to 
come. 

Riches  are  only  lent  to  the  possessor,  not  given.  This  is  the  mean- 
ing of  the  verse  :  "  If  ye  have  not  been  faithful  in  that  which  is  another 
man's,  who  shall  give  you  that  which  is  your  oivn .?"  Every  posses- 
sion is  now,  as  if  it  were  another  man's  :  it  is  only  lent.  Hereafter  a 
possession  will  be  bestowed  upon  the  righteous,  even  an  inheritance 
that  fadeth  not  away.  As  riches  are  only  lent,  an  account  of  the  use 
to  which  they  have  been  applied  will  be  required.  What  account  will 
those  render  who  wilfully  devote  any  part  of  their  property  to  the  ser- 
vice of  Mammon,  the  god  of  this  world  ?  Whatever  is  spent  in  the 
encouragement  of  sin  is  spent  in  the  service  of  Mammon.  There  are 
some  persons  who  employ  part  of  their  money  in  doing  good  and  part 
m  promoting  evil.  They  attempt  to  serve  God  and  Mammon.  They 
support  Sunday-schools  and  Bible  societies  with  part  of  their  property, 
and  with  another  part  they  encourage  those  worldly  amusements,  and 
that  proud  display,  which  are  condemned  in  the  word  of  God.  But 
those  who  really  love  their  crucified  Saviour  cannot  act  thus.  The 
apostle  Paul  declares,  "  God  forbid  that  I  should  glory  save  in  the 
cross  of  our  Lord  Jesus  Christ,  by  whom  the  world  is  crucified  unto 
me  and  I  unto  the  world." 

Evening  Scripture  portion. 
^  Gal.  VI.     Sowing  to  the  fleshy  and  to  the  Spirit. 


Luke  XVL  14-18. —  Christ  rebukes  the  Pharisees  who  derided  him. 

The  Pharisees  hated  reproof.  When  they  found  the  Lord's  dis- 
courses applied  to  their  own  case  they  were  angry.  Conscious  that 
they  were  covetous,  they  could  not  bear  to  hear  covetousness  spoken 
against.  It  is  natural  to  the  human  heart  to  shrink  from  the  touch 
of  truth.  How  often  ministers  find  that  their  hearers  have  been  of- 
fended by  the  most  searching  parts  of  their  sermons  !  Let  us  inquire 
whether  we  hate  to  hear  our  faults  reproved.  No  doubt  it  is  painful 
to  be  told  of  our  sins.  But  is  it  not  better  to  be  made  acquainted  with 
them  now,  than  to  wait  till  we  stand  before  the  face  of  God  ?  The 
kindest  friends  we  have  are  those  who  take  us  apart  to  say,  "  Are  you 
acting  right  in  this  point,  or  in  that  particular  ?"  The  most  faithful 
ministers  are  those  who  will  not  let  sinners  slumber  on  in  their  sins, 
till  the  fire  of  eternal  wrath  de^vour  them. 

But  none  are  so  angry  at  reproof  as  those  who  make  a  false  pro- 

41 


322  CHRIST  REBUKES  THE  PHARISEES.  [jULY  23 

fession  of  religion.  The  Pharisees  were  only  anxious  that  men  should 
think  highly  of  their  characters.  As  they  knew  that  men  could  not 
see  into  their  hearts,  they  did  not  care  in  what  state  they  remained. 
If  a  monarch  were  going  to  pass  through  a  town,  the  inhabitants  would 
probably  cleanse  and  adorn  the  outside  of  their  houses  :  but  as  they 
would  know  he  could  not  see  through  the  walls,  they  would  not  think 
it  necessary  to  make  the  inside  beautiful.  But  if  the  monarch  were 
to  announce  that  he  should  enter  the  house  of  one  of  the  citizens,  then 
what  care  would  be  used  to  render  it  fit  for  his  reception  !  The  King 
of  kings  searches  every  heart.  A  fair  outside  is  not  sufficient :  God 
knoweth  our  hearts.  A  heart,  unwashed  in  the  blood  of  Christ,  and 
unrenewed  by  his  Holy  Spirit,  is  an  abomination  in  his  sight.  It  may 
be  highly  esteemed  by  men,  and  called  a  tender  heart,  a  kind,  warm, 
and  good  heart :  but  it  is  pronounced  by  God  to  be  a  deceitful  and 
desperately  wicked  heart.  With  such  a  heart  none  can  enter  his  king- 
dom. The  Pharisees  had  unconverted  hearts.  They  professed  to 
love  God  :  but  in  reality  they  hated  Him.  How  did  they  show  they 
hated  Him  ?  By  hating  his  law.  They  did  not  keep  his  holy  com- 
mandments. Christ  reminded  tliem  of  one  great  sin,  which  they  fre- 
quently committed.  They  broke  the  seventh  commandment  by  putting 
away  their  wives  in  order  to  marry  others.  This  sin  had  been  rebuked 
by  the  prophet  Malachi  four  hundred  years  before.  He  had  said, 
''  The  Lord  hath  been  witness  between  thee  and  the  wife  of  thy  youth, 
against  whom  thou  hast  dealt  treacherously ;  and  yet  she  is  thy  com- 
panion and  the  wife. of  thy  covenant."  Yet  these  Jews  in  Malachi's 
time  had  made  a  great  profession  of  religion.  At  the  ver)^  time  they 
were  treating  their  wives  with  cruelty,  they  were  offering  sacrifices  to 
God  at  his  altar.  But  did  he  accept  these  sacrifices  ?  No,  he  ab- 
horred them.  The  injured  wives  had  poured  out  their  tears  before  the 
altar,  where  their  treacherous  husbands  presented  their  offerings — God 
saw  those  tears  with  compassion,  and  rejected  those  offerings  with  in- 
dignation. Let  us  never  imagine  that  God  will  accept  any  of  our  ser- 
vices, while  we  are  ill-treating  any  of  his  creatures.  If,  when  we  go 
and  kneel  before  God  to  say  our  prayers,  any  person  is  pouring  out 
tears  before  his  footstool  on  account  of  our  ill-treatment,  can  we  ex- 
pect our  prayers  to  be  heard  ?  God  has  declared  in  his  word  that  He 
will  hear  the  cry  of  the  oppressed,  and  that  He  will  punish  the  oppres- 
sors :  "  Ye  shall  not  afflict  any  widow,  or  fatherless  child.  If  thou 
afflict  them  in  any  wise,  and  they  cry  at  all  unto  me,  I  will  surely  hear 
their  cry :  and  my  wrath  shafl  wax  hot,  and  I  will  kill  you  with  the 
sword  ;  and  your  wives  shall  be  widows,  and  your  children  fatherless.' 
Ex.  xxii.  22-24. 

Evening  Scripture  portion.    Mai.  II.   Conjugal  treachery. 


UHIVBRSITT] 


i 


JITLY  24.]  CHRIST  BLESSES  LITTLE  CHILDREN.  323 


Mark  X.  13-16. — Christ  blesses  little  children. 

How  many  young  and  tender  hearts  have  been  encouraged  to  come 
to  their  Saviour  by  the  sweet  declaration,  "  Suffer  the  little  children  to 
come  unto  me  !"  How  many  dying  children  have  lisped  these  words 
in  their  last  moments  !  When  Jesus  uttered  them,  he  knew  what 
comfort  they  would  afford  to  the  lambs  of  his  flock  for  many  ages  to 
come. 

It  was,  however,  in  displeasure  that  he  gave  the  command,  "  Let 
the  little  children  come  unto  me."  It  was  not  with  the  children  that 
he  was  displeased,  nor  with  their  mothers^  but  with  his  own  disciples. 
He  was  not  often  much  displeased  with  them.  There  must  have  been 
some  great  offence  to  excite  this  great  displeasure.  It  was  a  great 
offence  to  attempt  to  drive  away  these  infants  from  their  Saviour  ! 
How  could  the  disciples  take  so  much  upon  them,  as  to  forbid  the 
mothers  to  bring  their  babes  !  Pride  lurked  in  their  hearts,  and  sug- 
gested many  harsh  and  ungracious  measures.  Before  Jesus  left  this 
world  he  charged  Peter  to  feed  his  lambs  ; — those ,  lambs  whom  He 
carries  in  his  own  bosom.  Faithful  ministers  love  little  children,  and 
are  ready  to  instruct  them. 

The  babes  brought  to  Jesus  were  too  young  to  receive  instruction; 
therefore  the  Lord  only  took  them  in  his  arms  and  blessed  them.  He 
knew  even  then  what  should  befall  each — he  knew  which  fair  blossom 
would  be  nipped  in  the  bud,  and  which  would  bloom  in  the  church  on 
earth.  He  knew  which  smiling  infant  would  become  a  minister,  and 
which  would  prove  a  martyr.  May  we  not  hope  that,  none  of  the  in- 
fants that  Jesus  blessed  were  lost  forever?  Was  not  His  blessing 
the  pledge  of  their  salvation  ? 

The  parents  did  well  in  bringing  them  to  Christ.  Many  parents 
had  brought  sick  children  to  him  to  be  healed  :  but  these  parents  sought 
no  temporal  benefits :,  they  desired  that  the  Saviour  should  put  his 
hands  upon  their  little  ones,  ^n&pray.  Surely  Jesus  must  have  been 
as  much  jpZ^ase J  with  these  parents,  as  he  was  displeased  vfiih  his 
disciples-.  He  still  is  pleased  when  mothers  care  moire. for  the  im- 
mortal souls  of  their  children  than  for  their  perishing  bodies.  How 
grateful  these  Kttle  children  ought  to  have  been  to  their  kind  -parents, 
when  they  were  old  enough  to  know  what  those  parents  had:  done  for 
them  in  their  infancy  !  Many  are  indebted  to.  the  secret,  prayers  of  a 
mother  to  her  Saviour  for  the  richest  blessings  they  enjoy  !  We  never 
can  repay  our  parents  for  the  prayers  they  have  offered  up  on  our 
behalf.  The  kindest  parents  often  make  mistakes  in  their  manner 
of  bringing  up  their  children :  but  no  mistakes  will  prove  fatal,  if 
they  are  fervent  in  their  prayers  for  them,  and  consistent  in  their  ex- 
ample. 

What  reason  did  Jesus  give  for  receiving  these  little  ones  so  kindly? 
He  did  not  say  it  was  because  he  loved  their  parents,  or  because  he 


324  THE  RICH  MAN'S  PETITION  [jULY  25 

knew  the  children  would  be  holy  when  they  grew  up ;  but  he  said, 
"  For  of  such  is  the  kingdom  of  heaven."  The  disciples  had  only  tc 
observe  the  ways  of  the  little  creatures,  then  folded  in  their  mothers' 
arms,  in  order  to  know  what  they  themselves  ought  to  be.  Those 
babes  cared  not  for  strangers,  but  only  for  the  hand  that  fed  them,  for 
the  arm  that  upheld  them,  for  the  face  that  smiled  on  them.  Such 
ought  to  be  the  devoted  affection  of  all  believers  for  their  everlasting 
Friend.  How  interesting  it  is  to  observe  a  little  child,  while  we  think 
of  the  words,  *'  Of  such  is  the  kingdom  of  heaven  !"  Does  not  this 
sentence  give  us  ground  to  believe  that  there  are  many  little  children 
now  in  glory  ? 

Why  do  babes  ever  taste  death  ?  This  epitaph  was  once  written 
upon  an  infant's  tomb  : 

It  died,  for  Adam  sinned. 
It  lives,  for  Jesus  died. 

Every  action  of  our  Saviour  silently  assures  us  that  he  loves  chil- 
dren. He  listens  to  their  songs  in  the  temple, — he  rebukes  their  ene- 
mies,— he  folds  them  in  his  arms, — he  lays  his  hands  upon  them  and 
blesses  them.  Will  he  shut  those  out  from  his  presence  in  glory  whom 
he  would  not  allow  to  be  sent  from  his  presence  upon  earth  ?  If  he 
prayed  for  them  when  he  lived  here  below,  does  he  refuse  to  intercede 
for  them  now  he  reigns  on  yonder  throne  above  ?  Surely  he  would  be 
much  displeased  with  us^  if  we  were  to  harbor  any  doubts  of  his  tender 
love  for  the  little  creatures  that  his  hands  first  formed,  and  that  he  has 
never  ceased  to  defend  and  bless. 

Evening  Scripture  portion.     1  Sam.  III.     The  calling,  of  Samuel. 


Luke  XVI.  19-24. —  The  rich  man's  petition  for  his  own  relief. 

In  this  parable  the  curtain  that  conceals  the  eternal  world  is  hfted 
up  ; — and  by  whom  ?  By  Him  who  every  moment  beholds  the  sons 
of  men  sinking  into  hell,  or  soaring  up  to  heaven.  He  described  these 
solemn  scenes  that  we  might  be  filled  with  holy  awe.  They  were 
ever  before  his  eyes,  and  he  wondered  at  the  indifference  of  sinners  to 
their  approaching  doom. 

No  doubt  this  rich  man  and  this  beggar  were  real  persons.  He  had 
no  need  to  employ  ^c^zo/z  who  knew  dXX  facts. 

It  may  appear  strange  to  short-sighted  mortals  that  God  should  per- 
mit one  of  his  own  beloved  to  languish,  covered  with  sores,  before  a 
lordly  gate.  But  the  eye  of  faith  beholds  the  happy  spirit  of  the  beg- 
gar, conveyed  by  glorious  angels  along  the  path  of  life  into  the  pres- 
ence of  God  Then  the  mystery  is  explained.  The  Holy  Spirit  had 
sanctified  the  sorrowful  heart  of  Lazarus^  and  Jesus  had  pardoned  all 


JULY  25.]  FOR  HIS  OWN  RELIEF.  325 

his  sins.  When  we  see  a  poor  diseased  object,  let  us  remember  Laz- 
arus, and  say,  "  This  may  be  one  of  God's  elect."  But  we  know  that 
there  are  many  who  suffer  afflictions  in  vain ;  many  who  are  not  soft- 
ened by  poverty  or  sickness  ;  many  who  curse  God  and  die. 

The  rich  man  does  not  appear  to  have  committed  any  flagrant  crime  ; 
he  seems  to  have  been  a  respectable  worldly  man.  His  body  was 
buried  with  pomp,  but  his  soul  was  not  conducted  with  honor  through 
the  regions  of  the  air  to  eternal  glory.  "  In  hell  he  lifts  up  his  eyes, 
being  in  torments  !"  What  a  change  was  this  !  instead  of  a  bed  of* 
down, — burning  coals  ;  instead  of  purple  raiment, — a  flaming  robe ; 
instead  of  sumptuous  fare, — the  want  of  all  things,  even  of  a  drop  of 
water.  But  what  a  glorious  sight  he  beheld  !  heaven  with  its  inhab- 
itants. Do  we  envy  him  this  privilege  ?  How  the  sight  must  have 
added  to  his  misery  !  We  should  like  to  behold  the  saints'  abode,  for 
we  hope  to  reach  it :  but  in  hell,  "  Hope  that  comes  to  all,  comes 
never."  The  flame  must  have  seemed  to  burn  with  redoubled  fury, 
when  the  lost  spirit  saw  the  stream  which  makes  glad  the  city  of  our 
''God.  Among  the  guests  at  the  supper  of  the  Lamb,  he  descried 
Abraham  and  Lazarus.  He  had  been  brought  up  to  revere  Abraham 
as  his  great  ancestor,  and  as  the  father  of  the  faithful.  Though  he 
had  never  seen  him  before,  yet  he  knew  him.  It  is  probable  he  had 
been  accustomed  to  despise  Lazarus  as  a  loathsome  object ;  now  he 
saw  this  despised  beggar  seated  next  to  the  honorable  patriarch. 
God  had  exalted  Abraham  when  upon  earth,  and  had  abased  Lazarus, 
but  he  had  bestowed  like  precious  faith  upon  them  both.  'When  we 
behold  the  company  of  the  redeemed,  we  may  expect  to  know  them 
again,  whether  we  were  before  acquainted  with  their  persons^  or  only 
with  their  names.  God  grant  that  we  may  not  behold  them  afar  off, 
as  the  rich  man  did,  but  that  we  may  be  mingled  in  their  society. 
We  may  expect  to  see  among  the  eminent  servants  of  God,  among 
ministers,  missionaries,  and  reformers,  am.ong  prophets,  apostles,  and 
martyrs,  others — who  have  lived  and  died  in  meanness  and  obscurity, 
— blind  beggars,  hospital  patients,  and  workhouse  inmates.  Some  of 
these  will  doubtless  occupy  places  next  to  such  revered  men  as  Lu- 
ther or  as  Latimer, — as  Daniel,  Job,  or  Noah. 

The  rich  man  must  have  been  surprised  to  see  the  beggar  in  so 
honorable  a  place.  Did  he  recognise  none  of  his  kindred,  nor  ac- 
quaintance, nor  servants,  that  he  fixed  all  his  hopes  of  receiving  relief 
upon  Lazarus  ?  Where  were  his  father  and  mother  ?  Where  were 
his  friends  and  neighbors  ?  Had  none  of  them  reached  the  place  of 
rest  ?  It  is  to  be  feared  that  there  are  ungodly  families  whose  names 
are  unknown  among  the  blessed.  They  have  encouraged  each  other  in 
forgetfulness  of  God,  and  have  sunk  down  together  into  the  pit.  Why 
did  the  rich  man  think  that  Lazarus  would  be  ready  to  come  to  his 
aid  ?  No  doubt  the  crumbs  from  his  table  had  often  been  given  to  the 
beggar  who  lay  at  his  gate,  and  therefore  he  may  have  thought  he  had 
some  claim  upon  his  services  now.     But  surely  if  this  rich  man  had 


326  THE  RICH  MAN'S  PETITION.  [jULY  26 

loved  God,  he  would  have  bestowed  more  than  crumbs  upon  the  pooi 
sufferer  dying  before  his  eyes.  Now  his  condition  was  far  worse  than 
that  of  Lazarus  had  ever  been.  The  least  moisture  upon  his  tongue 
was  the  only  boon  he  asked,  and  it  was  denied  him.  The  misery  of 
hell  is  COMPLETE.  Here  in  our  deepest  sorrows  there  is  some  allevia- 
tion, some  comforting  circumstance,  some  ray  of  hope  ;  but  in  hell 
there  is  none  ;  all  is  darkness,  desolation,  destitution,  and  despair. 

|l  Evening  Scripture  portion.     Ps.  XLIX.     Vanity  of  earthly  glory. 


Luke  XVL  25-28. —  The  rich  marCs  petition  for  his  brethren. 

If  prayers  were  heard  in  hell,  how  many  would  be  offered  up  !  But 
the  abode  of  despair  is  not  the  place  for  prayer.  All  the  rich  man's 
requests  were  refused.  The  first  was  a  very  small  petition.  It  was 
not  a  petition  for  release.  Lost  spirits  know  that  release  is  impossi- 
ble. The  gates  have  closed  upon  them  forever.  The  Redeemer's 
blood  cannot  be  sprinkled  upon  their  conscience,  the  Holy  Spirit  can- 
not be  shed  abroad  in  their  hearts ;  therefore  salvation  cannot  be  ob- 
tained. But  the  rich  man  hoped  that  the  slightest  possible  relief  might 
be  granted.  He  did  not  ask  that  Lazarus  might  bring  him  a  draughty 
nor  even  a  drop  of  water :  he  did  not  ask  that  he  might  dip  his  hand 
or  his  finger  in  water, — but  he  asked  that  he  might  dip  the  tip  of  his 
finger  in  water,  and  apply  it  to  his  burning  tongue.  Yet  the  request 
was  refused.  Abraham  reminded  the  tormented  spirit  that  on  earth 
he  had  received  good  things,  and  Lazarus  evil  things.  By  the  manner 
in  which  Abraham  reasoned,  it  is  evident  that  the  rich  man  had  de- 
sired, when  on  earth,  no  better  portion  than  he  now  received  ;  and  that 
Lazarus  had  been  content  with  the  bitter  portion  allotted  to  him.  It 
was,  therefore,  just  that  each  should  now  abide  by  his  own  choice. 
Lazarus  must  not  feel  even  for  a  moment  the  scorching  flames  of  hell, 
nor  must  the  rich  man  taste  one  drop  of  the  cooling  streams  of  heaven. 
God  now  gives  us  our  choice.  Do  we  prefer  heaven,  with  any  amount 
of  previous  sufferings,  to  earth,  with  any  amount  of  passing  delights  ? 
Which  would  we  rather  encounter, — the  tiials  of  the  saints,  or  the 
temptations  of  the  world  ? 

We  perceive  that  if  there  had  been  no  impassable  gulf  between 
heaven  and  hell,  yet  that  Lazarus  would  not  have  been  permitted.to 
sooth  the  sufferings  of  the  lost.  But  there  is  such  a  gulf  It  fills 
heaven  with  repose,  and  hell  with  despair.  The  inhabitants  of  each 
world  know  that  there  can  be  no  change  of  state.  Hell  knows  that  no 
celestial  comforter  will  ever  enter  her  gates,  and  Heaven  that  no  ma 
licious  enemy  will  ever  break  through  hers. 


JULY  27.]  ABRAHAM'S  REPLY  TO  THE  RICH  MAN.  327 

But  though  the  rich  man  found  there  was  no  path  from  heaven  to 
hell,  he  knew  there  was  a  path  from  heaven  to  earth.  He  requested 
that  Lazarus  might  be  sent  to  warn  his  five  brethren  of  the  danger  of 
their  condition.  It  seems  that  he  had  left  no  children  upon  earth 
Perhaps  he  had  been  cut  off  in  liis  youth.  We  cannot  tell  what  his 
motives  were  for  desiring  that  his  brethren  should  not  partake  his 
misery.  Can  natural  affection  subsist  in  hell  ?  or  was  the  rich  man 
afraid  lest  the  reproaches  of  brothers,  whom  he  had  corrupted  by  his 
example,  should  add  to  his  own  torment  ?  Let  us  be  reminded  by  his 
prayer  of  the  privileges  we  now  enjoy.  Have  we  any  unconverted 
relations  ?  We  may  pray  for  them,  not  to  Abraham,  but — to  God.  We 
will  not  pray  that  a  departed  spirit  may  be  sent  to  warn  them,  but 
we  will  entreat  that  God's  Holy  Spirit  may  convince  and  convert  them. 
The  saints  can  witness  that  God  does  hear  their  prayers,  and  has 
mercy  on  others  for  their  sake.  It  makes  a  Christian's  heart  sad  to 
think  of  those  who  have  shared  with  him  a  mother's  care,  not  sharing 
with  him  a  Saviour's  glory.  It  would  add  to  the  joy  of  a  believer, 
even  in  heaven,  to  see  every  one  of  his  kindred  sitting  around  their 
heavenly  Father's  table. 

If  pious  brothers  feel  solicitude  for  their  brothers'  salvation,  what 
must  'parents  feel  for  the  souls  of  their  beloved  children  ?  They  bear 
them  incessantly  on  their  hearts  before  God,  and  with  tears  implore 
the  Lord  to  preserve  them  from  sinking  into  the  place  of  torment. 
They  can  hardly  imagine  that  it  would  be  possible  that  they  themselves 
should  be  happy  in  heaven,  if  any  one  of  their  dear  children  were  mis- 
sing. Yet  some  who  have  brought  down  their  parents'  gray  hairs  with 
sorrow  to  the  grave,  have  repented  afterwards.  Then  they  have  la- 
mented (O  how  bitterly  !)  that  they  did  not  gladden  their  parents  while 
they  were  yet  alive.  It  is  their  comfort  to  think  that  their  parents  will 
see  them  enter  into  glory.  One  of  these  penitents  was  heard  to  say, 
"  How  much  surprised  my  father  will  be  to  see  me  enter  heaven  !"* 

Evening  Scripture  portion.    Rom.  IX.     St.  Paul's  love  for  his  brethren. 


Luke  XVI.  29  to  end. — Abraham^ s  reply  to  the  rich  man. 

It  is  natural  to  suppose  that  the  sight  of  a  departed  spirit  would 
awaken  a  thoughtless  soul.  The  rich  man  imagined  that  his  brethren 
would  turn  from  sin  if  Lazarus  were  to  appear  to  them  in  the  midst 
of  their  luxury  and  their  gayety,  and  to  say,  "I  am  the  beggar  that 
once  languished  at  the  gate  :  I  am  now  an  inhabitant  of  heaven :  I 
partake  of  the  immortal  feast :  I  sit  with  the  saints,  and  behold  the 

*  The  son  of  the  celebrated  Grimshaw,  rector  of  Haworth,  Yorkshire. 


328  THE  FORGIVENESS  OF  INJURIES.  [jULY  28. 

face  of  God  ;  I  have  seen  your  brother — he  is  not  with  us  :  I  heard  a 
doleful  cry  :  it  was  his  voice  :  he  was  burning  in  the  flames  of  hell  : 
he  entreated  that  I  might  moisten  his  tongue  with  the  tip  of  my  finger, 
but  the  request  couJd  not  be  granted.  He  has  remembered  you.  He 
once  lived  (as  you  do  now)  a  worldly,  thoughtless  life  ;  he  knows  how 
your  course  will  end  :  he  dreads  lest  you  should  join  him  in  the  place 
of  torment."  The  rich  man  supposed  that  such  a  w^arning  voice 
would  alarm  his  brethren,  stop  them  in  their  sinful  career,  and  turn 
them  to  God.  But  the  Lord  has  not  appointed  this  mode  of  dealing 
with  men.  He  might  have  made  the  departed  the  ministers  of  the 
living.  Every  dead  relative  might  have  appeared  again ;  the  happy 
to  tell  of  their  happiness,  the  miserable  to  tell  of  their  misery.  But 
God  devised  another  method.  He  spoke  to  holy  men  of  old,  and 
taught  them  to  write  the  words  he  dictated.  He  appointed  living 
men  to  speak  of  those  holy  words  to  their  fellow-creatures.  This  is 
God's  method.  Thousands  and  tens  of  thousands  have  been  saved  by 
these  means.  They  have  believed  the  written  message,  and  the  living 
preacher,  and  have  fled  from  the  threatened  wrath.  God  continues  to 
pursue  this  plan  of  dealing  with  men.  He  requires  us  to  believe 
what  we  do  not  see,  only  because  He  says  it.  The  Lord  Jesus  w^ell 
knew  that  if  he  had  appeared  to  his  enemies  when  he  rose  again  from 
the  dead,  he  would  not  have  overcome  their  enmity ;  therefore  he  did 
not  appear  to  them.  He  appeared  to  his  friends  for  their  comfort,  but 
not  to  his  enemies  for  their  conversion. 

The  Lord's  method  must  be  the  most  excellent  way.  If  we  would 
save  the  souls  of  men,  we  must  let  them  hear  the  word  of  God,  which 
he  spoke  by  Moses,  by  the  prophets,  by  his  own  Son,  and  by  his 
apostles.  That  word  has  awakened  whole  families,  who  were  as 
thoughtless  as  the  rich  man's  brothers,  and  has  saved  them  from  the 
place  of  torment.  Every  soul  that  reaches  the  abode  of  bliss,  will 
trace  his  coming  there  to  his  having  heard  the  word  of  God.  Some 
will  speak  of  one  part  of  that  blessed  word,  and  some  will  speak  of 
another,  and  all  will  bless  the  Holy  Spirit  who  opened  their  hearts  to 
receive  the  truth.  We  shall  not  need  the  Bible  in  heaven,  because  we 
shall  be  with  Him  who  wrote  it ;  but  surely  it  will  not  be  forgotten 
there.  Neither  will  it  be  forgotten  in  hell.  It  will  add  to  the  fierce- 
ness of  the  flames  to  remember  the  slighted  warnings,  the  despised 
promises,  the  rejected  invitations  of  the  word  of  God. 

Evening  Scripture  portion.     Hebrews  IV.     Danger  of  unbelief. 


Luke  XVII.  1-4. — Christ  teaches  the  forgiveness  of  injuries. 

When  Jesus  was  alone  with  his  disciples,  he  dwelt  upon  those 
topics  that  were  the  most  necessary  for  them  to  understand.     All  who 


JULY  28.]  THE  FORGIVENESS  OF  INJURIES.  329 

believe  in  the  Saviour  must  listen  with  particular  interest  to  these  con 
versations. 

Believers  now,  like  the  first  disciples,  are  "  compassed  with  infirmi- 
ty." The  instructions  that  suited  the  little  flock  who  surrounded  the 
Lord  when  he  was  on  earth,  will  suit  the  larger  flock  that  wait  at  his 
feet  now  he  is  enthroned  in  the  heavens. 

On  this  occasion  the  Saviour  warned  his  disciples  against  two 
things — committing  off'ences,  and  indulging  an  unforgiving  spirit. 

The  "  offences"  spoken  of  are  stumbling-blocks  laid  in  the  way  of 
weak  believers.  Those  who  are  strong  in  faith  must  be  careful  not  to 
injure  the  weak  in  faith,  even  as  the  elder  children  in  a  family  must 
carefully  avoid  hurting  the  tender  frames  of  the  younger  children.  A 
considerate  youth  would  refrain  from  performing  some  feats  that  he 
could  with  safety  perform,  if  he  thought  that  his  little  brothers  might 
be  tempted  to  imitate  his  example,  and  to  endanger  their  limbs  or  their 
lives.  Believers  strong  in  faith  ought  to  act  in  the  same  way,  and  to 
refrain  even  from  enjoying  lawful  privileges,  sooner  than  endanger 
their  weak  brethren.  In  Rom.  xiv.  the  apostle  Paul  points  out  very 
clearly  this  duty. 

But  if  it  be  a  grievous  sin  to  wound  a  weak  believer  through  care- 
lessness, how  dreadful  a  crime  it  must  be  to  injure  him  wilfully  !  No 
true  believer  would  commit  this  sin.  It  would  be  better  to  be  cast 
into  the  sea,  (as  criminals  often  are  in  the  East,)  than  to  be  guilty  of 
it.  To  persuade  a  child  of  God  to  act  against  his  conscience,  and  to 
break  his  Father's  law,  is  to  commit  a  worse  sin  than  murder.  If  you 
were  to  induce  a  person  to  leap  from  a  high  window,  you  might  be  the 
occasion  of  the  destruction  of  his  body,  but  if  you  were  to  tempt  him  to 
break  the  Sabbath,  to  tell  a  lie,  to  join  in  profane  discourse,  you  would 
endanger  his  soul.  God  indeed  could  preserve  the  body  from  being 
dashed  to  pieces,  and  the  soul  from  being  lost,  but  the  person  who  de- 
ceived would  be  as  guilty  as  if  the  worst  consequences  had  followed. 
How  watchful  we  ought  to  be  over  our  behavior  to  the  children  of 
God,  lest  we  injure  those  whom  God  guards  with  such  tender  care  ! 

There  is  another  sin  that  we  must  strive  against,  if  we  desire  to 
please  God.  It  is  an  unforgiving  spirit.  The  family  of  God  upon 
earth  are  so  full  of  defects,  that  they  often  annoy  each  other.  If  we 
were  surrounded  by  angels,  we  should  have  no  temptations  to  anger. 
But  is  there  one  of  us  who  can  say,  "  I  act  like  an  angel  to  those 
around  me  ?"  Is  it  not  true  that  we  are  constantly  exercising  the  pa- 
tience of  our  companions  ?  Does  it  become  us  to  be  slow  to  forgive  ? 
When  we  are  conscious  that  we  have  wounded  another,  each  of  us 
should  say,  "  I  repent ;"  and  when  another  says  to  us,  "  I  repent," 
each  of  us  should  reply,  "  I  forgive."  But  if  our  brother  forget  his 
duty,  and  omit  to  acknowledge  his  fault,  we  ought  not  to  be  rigorous 
in  demanding  the  confession.  Were  he  to  make  it,  we  should  find  it 
more  easy  to  forgive ;  but  if  he  withhold  it,  we  have  the  opportunity 
of  showing  a  higher  degree  of  grace  by  forgiving,  notwithstanding  his 

42 


330  THE  DISCIPLES'  PRAYER  [juLY  29 

omission.  In  most  differences,  however,  both  parlies  have  something 
to  confess  and  something  to  forgive.  Mutual  concessions  and  mutual 
forgiveness  are  generally  needed.  He  who  first  says,  "I  repent,"  acts 
the  most  Christian  part ;  for  he  shows  that  he  has  alreadj/  forgiven  the 
trespasses  of  his  brother.  Had  not  Jesus  forgiven  us  before  any  of  us 
said,  "I  repent,"  we  never  should  have  felt  even  the  desi7'e  to  obtain 
his  forgiveness.  It  was  the  thought  that  He  loved  us  before  we  loved 
him  that  melted  our  hearts,  and  made  us  feel  truly  penitent  for  our  sins. 

Evening  Scripture  portion.    Rom.  XIV.    Regard  for  weak  brethren. 


Luke  XVII.  5-10. — The  disciples  pray  for  more  faith. 

Why  did  the  disciples  offer  up  the  prayer,  "Increase  our  faith?" 
Had  their  Lord  just  revealed  some  mystery  that  it  was  difficult  to  he 
lieve  1  No :  but  he  had  just  enjoined  a  duty  that  it  was  difficult  to 
practise.  That  duty  was,  "  Forgiving  oft-repeated  trespasses."  Who- 
ever has  been  deeply  or  often  injured,  and  has  endeavored  freely  to 
forgive,  knows  that  the  wicked  heart  rises  up  against  the  righteous 
deed — and  that  the  struggle  is  sharp  between  the  sense  of  injury  and 
of  duty.  In  vain  the  person  offended  reasons  with  himself,  and  urges 
himself  to  the  performance  of  the  command ;  his  unwilling  soul  hangs 
back,  and  refuses  to  obey.  What  is  the  only  remedy  against  this  in- 
ward repugnance  ?  Faith.  Had  we  more  faith,  we  should  tixn^  where 
now  we  cannot  ivialk.  The  disciples  felt  their  need  of  faith,  and  they 
applied  to  him  who  alone  can  bestow  it.     Jesus  is  the  author  of  faith. 

Though  some  prophets  have  been  enabled  to  bestow  temporal 
benefits,  none  have  ever  had  the  power  to  confer  spiritual  good.  No 
mere  man  was  ever  known  to  give  repentance,  or  to  strengthen  faith. 
But  the  Son  of  God  can  do  all  things.  If  any  man  lack  wisdom^  let 
him  ask  of  him  and  it  sMl  be  given  him  :  if  any  man  lack  faith,  let 
him  ask  and  it  also  shall  be  given.  Have  we  any  excuse  for  saying, 
"  I  cannot  do  what  my  Lord  commands  ?"  Do  we  find  it  difficult  to 
forgive  repeated  injuries,  or  great  injuries,  or  (which  is  harder  still)  to 
forgive  trespasses  still  unconfessed,  there  is  power  in  Christ  to  enable 
us  to  overcome  these  mountains. 

And  when  we  have  succeeded  in  conquering  the  deep-rooted  sins 
of  our  hearts,  what  ought  to  be  our  feeling  then  ?  Our  Saviour  teaches 
us  what  it  ought  to  be.  When  we  have  done  all  that  was  commanded, 
we  must  say,  "  We  are  unprofitable  servants  :  we  have  done  that 
which  was  our  duty  to  do."  But  we  have  never  done  all,  or  half  or 
a  hundredth  part  of  the  things  that  were  commanded  us.  We  are  not 
only  unprofitable,  but  we  are  provoking  and  guilty  servants.  Had  we 
not  the  God  of  all  patience  for  our  master,  we  should  have  been  dis 


JULY  30.]  JAMES  AND  JOHN.  331 

missed  long  ago  from  his  service.  But  instead  of  dismissing  us,  he 
treats  us  in  the  most  generous  manner.  His  yoke  is  easy  and  his  bur- 
den is  light,  while  his  reward  is  a  weight  of  glory.  He  is  so  infinitely- 
gracious,  that  after  having  borne  with  our  imperfect  services,  he  has 
promised  to  say  to  each  who  sincerely  loves  him,  "  Well  done,  good 
and  faithful  servant:  enter  thou  into  the  joy  of  thy  Lord." 

The  thought  of  receiving  such  commendation  ought  to  humble  us 
more  than  the  severest  reproof.  It  will  humble  those  who  shall  receive 
it.  Every  one  of  them  will  cast  his  crown  of  life  at  the  feet  of  Him 
who  bestowed  it,  and  say,  "  Thou  art  worthy,  O  Lord,  to  receive 
glory,  and  honor,  and  power."  (Rev.  iv.  IL) 

Evening  Scripture  portion.    Gen.  L.    Joseph  confirms  his  brethren's  pardon. 


Luke  IX.  51-56. — James  and  John  betray  a  revengeful  spirit. 

And  was  it  the  gentle  apostle  John  who  proposed  to  consume  the 
Samaritans  with  fire  ?  Yes,  it  was  even  that  apostle  whom  Jesus 
loved ;  that  apostle  who  leaned  on  his  breast  at  supper,  who  stood  by 
his  cross,  and  who  became  a  son  to  the  Messiah's  bereaved  mother. 
Yes,  even  John  once  indulged  a  proud,  passionate,  and  revengeful 
spirit.  When  the  Samaritan  villagers  refused  to  receive  the  Lord,  the 
apostles  James  and  John  thought  that  they  showed  a  holy  zeal  in  de- 
siring to  revenge  the  insult.  How  easy  it  is  to  deceive  ourselves 
respecting  the  motives  of  our  actions  !  Party  spirit  often  appears  like 
holy  zeal ;  but  it  is  of  an  opposite  nature,  and  comes  from  a  different 
place. 

The  Lord  felt  compassion  for  these  ignorant  Samaritans.  They 
refused  to  receive  him  into  their  houses  ;  but  had  they  known  who  he 
was,  and  what  he  could  bestow,  they  would  have  asked  of  him,  and 
he  would  have  received  them  into  everlasting  habitations.  But  they 
knew  him  not ;  they  looked  upon  him  as  their  enemy,  because  he  be- 
longed to  the  Jewish  nation. 

The  sin  of  the  well-instructed  apostles  James  and  John  was  much 
greater  than  the  sin  of  the  ignorant  Samaritans.  When  Moses  and 
Aaron  once  said  to  the  Israelites,  "  Must  we  fetch  water  for  you 
rebels  !"  the  Lord  was  so  much  displeased  with  the  passionate  speech, 
that  he  permitted  neither  of  these  eminent  saints  to  enter  the  proniised 
land.  Yet  was  not  the  spirit  of  the  brothers  James  and  John  like  the 
spirit  of  Moses  and  Aaron  on  that  occasion?  The  two  leaders  of 
Israel  would  have  suffered  the  thirsty  host  to  languish  for  want  of 
water ;  the  two  apostles  were  anxious  to  consume  the  Samaritan  vil- 
lagers with  Jire. 

There  was  once  another  prophet  who  indulged  the  same  wrong 


332  CHRIST  REPLIES  TO  THREE  PERSONS.  [jULY  31. 

spirit.  Jonah  desired  the  destruction  of  Nineveh.  God  expostulated 
with  the  prophet  upon  his  cruelty  in  wishing  so  large  a  city,  containing 
so  many  little  children,  to  be  destroyed. 

God  loves  better  to  hear  his  people  intercede  for  perishing  sinners, 
(as  Abraham  did  for  Sodom,)  than  to  hear  them  plead  for  their 
destruction.  It  better  becomes  a  creature,  who  deserves  himself  to 
be  consumed,  and  who  has  been  snatched  by  the  arm  of  divine  mercy 
as  a  brand  from  the  burning — it  better  becomes  such  a  one  to  ask 
mercy  for  his  fellow-sinners,  than  to  invoke  vengeance.  When  Elijah 
called  down  fire  from  heaven  to  consume  the  captains  that  the  king 
had  sent  to  take  him,  he  spoke  in  the  power  of  God's  Spirit,  and  not 
after  his  own  will.  When  Elisha  turned  and  cursed  the  children  of 
Bethel,  he  acted  by  the  direction  of  God.  When  David  in  his  psalms 
denounces  awful  curses  upon  the  wicked,  he  speaks  in  the  person  of 
Christ,  and  foretells  the  sentence  which  the  Lord  will  pronounce  upon 
His  own  enemies  at  the  last  day.  There  is  not  a  word  in  the  Bible, 
from  the  beginning  to  the  end,  to  sanction  a  revengeful  spirit.  But 
nothing  can  show  the  hatefulness  of  such  a  spirit  so  clearly  as  the  ex- 
ample of  Christ.  Even  when  nailed  upon  the  cross,  he  prayed  for  his 
murderers,  saying,  "  Father,  forgive  them ;  for  they  know  not  what 
they  do."  Do  not  we  feel  ashamed  of  the  harshness  and  heat  of  our 
own  spirits  ?  Are  we  not  too  soon  provoked,  and  too  slowly  pacified  ? 
All  who  know  their  own  hearts  lament  that  they  have  not  yet  attained 
to  that  charity  which  beareth  all  things,  believeth  all  things,  hopeth  all 
things,  endureth  all  things.  But  let  us  not  be  discouraged.  Let  us 
pray  that  the  Holy  Spirit  may  sanctify  our  hearts,  and  subdue  those 
proud  tempers  and  angry  feehngs  that  disturb  our  peace,  dishonor  our 
profession,  and  displease  our  Saviour. 

Evening  Scripture  portion.    2  Kings  I.    Elijah  brings  down  fire  from  heaven. 


Luke  IX.  57  to  end. — Christ  replies  to  three  persons. 

Would  not  each  of  us  like  to  know  what  the  Saviour  would  have 
said  to  us  had  we  lived  upon  earth  at  the  time  that  he  honored  it  with 
his  bodily  presence  ?  We  have  just  read  of  three  persons  who  had 
interviews  with  him,  each  of  whom  received  an  answer  suited  to  his 
real  character.  The  first  and  the  last  of  these  three  offered  to  follow 
Jesus  ;  the  second  was  called  to  follow  him.  It  is  natural  for  us  to 
suppose  that  those  who  offered  to  become  his  disciples  were  more 
attached  to  him  than  the  man  who  did  not  offer  himself,  but  who  only 
received  a  call.  Yet  it  is  evident  from  the  Lord's  replies  to  each  that 
he  was  most  approved  whom  we  might  deem  least  earnest. 


JULY  31.]  CHRIST  REPLIES  TO  THREE  PERSONS.  333 

The  first  of  the  three  appears  to  have  mistaken  the  nature  of  the 
Lord's  service.  He  said,  "  I  will  follow  thee  whithersoever  thou 
goest."  But  was  he  prepared  to  follow  him  to  prison  and  to  death  ? 
It  appears  from  the  Lord's  answer  that  he  was  not.  Jesus  replied  : 
*'  Foxes  have  holes,  and  birds  of  the  air  have  nests  :  but  the  Son  of  man 
hath  not  where  to  lay  his  head."  By  this  answer  the  Saviour  seemed 
to  say,  "  If  you  desire  a  life  of  ease,  you  must  not  follow  me  ;  for  I 
have  no  retreat  from  the  malice  of  my  foes."  Had  the  man  truly  loved 
him,  he  would  not  have  been  deterred  by  any  dangers  from  following 
his  steps.  As  no  further  mention  is  made  of  this  man,  it  is  most 
probable  that  he  was  discouraged  by  the  reply  he  received. 

Those  who  cannot  read  the  heart  might  have  thought  that  the  man 
who  said,  "  Suffer  me  first  to  go  and  bury  my  father,"  was  unwilling 
to  follow  Jesus.  But  the  Lord  judged  differently.  He  saw  in  the  man 
the  spirit  that  he  approved.  It  was  not  unwillingness  to  obey  his  call, 
but  a  sense  of  duty  to  an  aged,  and  perhaps  a  deceased  parent,  that 
prompted  the  request.  The  Lord  rephed,  "  Let  the  dead  bury  their 
dead."  It  is  probable  that  this  man  had  relations  who  were  dead  in 
sins.  The  Lord  appointed  that  they  should  bury  the  dead  father,  and 
that  the  living  son  should  preach  the  kingdom  of  God.  He  was  not 
dead:  he  was  made  alive  by  the  Spirit  of  God.  Christ  does  not  say 
to  every  one,  "  Preach  thou  the  kingdom  of  God ;"  but  when  he  does 
call  a  man  by  his  Spirit  to  the  holy  ministry,  every  hinderance  to  his 
obedience  to  the  call  must  be  laid  aside.  Many  who  have  gone  forth 
as  missionaries  to  heathen  lands,  have  broken  the  dearest  ties  in  order 
to  pursue  their  sacred  work  !  Some  have  left  widowed  mothers,  others 
have  sacrificed  their  brightest  earthly  hopes,  rather  than  disobey  the 
command,  "Preach  thou  the  kingdom  of  God." 

The  last  of  the  three  resembled  x\\q  first  in  one  respect.  Like  him 
he  offered  to  follow  Jesus.  He  resembled  the  second  in  another 
respect.  Like  him  he  asked  permission  to  delay  his  coming  for  a  little 
while  ;  but  the  reason  he  gave  was  different.  He  wished  to  bid  fare 
well  to  those  at  home  in  his  house.  Was  this  request  wrong?  Did 
not  Elisha  once  make  a  similar  request  when  called  by  Elijah  ?  It  is 
evident  that  in  this  case  the  motive  was  wrong.  The  Lord's  answer 
showed  that  this  man,  like  the  first,  was  not  prepared  for  the  service 
he  offered  to  engage  in.  His  heart  still  clung  to  his  earthly  interests, 
and  was  not  devoted  to  Christ.  Therefore  the  Lord  compared  him  to 
one,  who,  holding  the  handle  of  the  plough,  instead  of  fixing  his  eye 
upon  the  furrow  before  him  that  he  may  make  it  straight,  turns  his 
head  round,  and  gazes  on  the  scenes  behind.  Such  a  man,  he  de- 
clared, was  not  fit  for  the  kingdom  of  God. 

The^r^^  and  last  of  the  three  appear  to  have  been  unsound  at  heart. 
The  first  was  eager  to  set  out,  because  he  knew  not  the  nature  of  the 
service ;  the  last  was  unwilling  to  set  out  immediately,  because  he 
loved  too  well  his  earthly  portion. 

Let  us  examine  our  own  hearts,  to  see  whether  we  resemble  any  one 


334  THE  TEN  LEPERS.  [aUG.  I 

of  these  three  men  !  Perhaps  we  are  eager,  hke  the  first,  to  under* 
take  some  Christian  work.  But  are  we  prepared  for  sufferings,  and 
persecution,  and  poverty  ?  Or  our  case  may  resemble  that  of  the  last. 
We  may  intend  some  day  to  become  devoted  Christians,  while  we  feel 
so  much  engrossed  by  our  earthly  enjoyments  that  we  are  continually 
putting  off  the  time  for  beginning  to  lead  a  new  life.  The  Lord  Jesus 
knows  our  most  secret  feelings.  It  is  useless  to  attempt  to  deceive 
him :  if  we  do  not  really  love  him,  and  think  it  a  privilege  to  serve 
him,  he  will  not  accept  our  services.  If,  like  the  second  character, 
we  really  long  to  do  something  for  his  cause,  but  are  hindered  by  other 
pressing  duties,  the  way  shall  be  made  clear ;  a  door  shall  be  opened, 
difficulties  shall  be  removed,  and  the  desire  of  our  hearts  shall  be 
granted. 

Evening  Scripture  portion.     1  Kings  XIX.    Elijah  calls  ElishOf. 


Luke  XVII.  11-19.     The  ten  Lepers. 

How  touching  are  the  words,  '*  Where  are  the  nine  ?"  The  Lord 
keeps  an  account  of  the  number  that  he  blesses,  and  he  expects  to  see 
them  at  his  feet,  giving  him  thanks.  He  knows  how  many  he  has 
lifted  up  from  the  gates  of  death  since  the  last  setting  sun.  Some 
called  on  him  yesterday  out  of  the  depths  of  distress  ;  he  heard  them, 
and  to-day  disease  is  subdued,  and  danger  is  averted.  Parents  who 
feared  yesterday  that  their  absent  children  had  met  with  some  fatal 
accident,  have  heard  to-day  that  they  are  safe.  Persons  plunged  in  deep 
poverty,  who  feared  that  they  should  soon  perish  with  famine,  or  pine 
m  a  prison,  have  received  gifts  to-day  that  have  extricated  them  from 
all  their  troubles.  Are  those  persons  to-day  pouring  forth  their  thanks 
at  their  Redeemer's  feet  ?  It  is  to  be  feared  that  the  Lord  still  says, 
"  Where  are  the  nine  ;  the  nine  hundred,  the  nine  thousand,  the  nine 
million,  that  I  have  delivered  from  distress  ?" 

We  are  astonished  at  the  ingratitude  of  the  lepers  ;  but  no  doubt 
they  had  some  plausible  excuses  to  make  for  their  conduct.  The 
Lord  had  said  unto  them,  "  Go,  show  yourselves  unto  the  priests." 
As  they  were  going  they  were  cleansed.  They  still  followed  the  di- 
rection that  had  been  given  them,  and  pursued  their  way.  But  grati- 
tude ought  to  have  turned  their  steps  back  again.  If  they  delayed  to 
go  to  Jesus,  they  might  never  enjoy  another  opportunity  of  thanking 
him  ;  for  he  was  on  his  way,  and  would  soon  be  gone.  One,  however, 
followed  not  the  example  of  his  companions.  When  he  felt  the  glow 
of  health  in  his  veins,  and  saw  the  hue  of  health  upon  his  hands,  he 
did  not  hesitate  how  to  act :  he  returned  alone,  and  with  a  loud  voice 
and  in  an  humble  attitude,  glorified  God.     And  this  man  was  a  Sa 


AUG.  2.]     CHRIST  PREPARES  HIS  DISCIPLES  FOR  HIS  ABSENCE.  335 

maritan  !  He  belonged  to  an  ignorant  nation,  to  a  nation  whom  the 
Jews  despised,  and  whose  religion  the  Lord  disapproved.  This  in- 
stance shows  that  among  the  most  ignorant  there  are  some  whose 
hearts  God  has  prepared  to  love  him.  Those  who  visit  the  abodes  of 
miser)^  in  crowded  cities  find  some  of  the  poor  outcasts  ready  to  re- 
ceive the  truth.  Missionaries  find  some  in  heathen  lands  who,  as  soon 
as  they  hear  the  Gospel,  embrace  it.  But  there  are  only  a,  few  in  this 
state.  The  mass  of  mankind  in  all  countries  care  for  the  gifts,  and 
not  at  all  for  the  giver.  The  human  heart  is  naturally  ungrateful. 
Men  are  disposed  to  be  ungrateful  to  their  fellow-creatures.  They 
feel  humbled  under  the  weight  of  great  obligations,  and  seek  an  excuse 
for  not  being  thankful.  But  they  are  far  more  ungrateful  to  God  than 
they  are  to  any  other  being.  His  mercies  are  considered  matters  of 
course.  People  like  to  imagine  that  all  things  happen  by  chance,  and 
that  God  does  not  trouble  himself  with  their  little  concerns.  By  these 
ideas,  they  relieve  themselves  from  the  burden  of  gratitude. 

There  is  a  charge  that  will  be  brought  against  sinners  hereafter, 
which  will  involve  them  in  the  deepest  guilt.  It  is  this  :  they  knew 
that  the  Father  had  given  his  only  Son  to  die  for  them,  and  they  were 
not  thankful.  Even  devils  will  not  have  this  black  crime  to  answer 
for.  Are  there  as  many  as  one  in  ten  in  this  Christian  land  who  have 
heartily  thanked  God  for  the  gift  of  his  Son  ?  who  have  thanked  him 
as  heartily  for  it,  as  they  would  thank  a  fellow-creature  who  had  saved 
their  lives  at  the  risk  of  his  own  ?  or  even  as  heartily  as  they  would 
a  friend  for  showing  them  common  kindness  and  hospitality? 

Evening  Scripture  portion.     Gen.  XL.     The  butler's  ingratitude  to  Joseph. 


liUKE  XVn.  20-24. — Christ  prepares  his  disciples  for  his  absence* 

When  the  Pharisees  asked  questions  the  Lord  disappointed  them 
by  his  replies.  They  made  inquiries  in  the  hope  of  entanghng  him, 
but  they  themselves  were  confounded  by  the  answers  they  received* 
They  asked  when  the  kingdom  of  God  should  come.  The  Lord,  in- 
stead of  acquainting  them  with  that  great  secret,  taught  a  more  im- 
portant truth.  Jesus  will  one  day  be  declared  "  King  over  all  the 
earth  ;"  but  even  now  he  reigns  in  the  hearts  of  true  believers  ;  there- 
fore he  said  to  the  Pharisees,  '*  The  kingdom  of  God  is  within  you." 
It  was  useless  for  them  to  be  looking  for  the  appearance  of  the  Lord 
in  his  glory,  while  they  had  not  received  him  into  their  hearts. 

The  Lord  would  not  converse  on  this  subject  with  his  enemies  ;  but 
he  turned  to  his  disciples,  and  gave  them  much  instruction  concerning 
his  second  coming.  He  said,  "  The  days  come  when  ye  shall  desire 
to  see  one  of  the  days  of  the  Son  of  man,  and  ye  shall  not  see  it.'* 


336  CHRIST  PREPARES  HIS  DISCIPLES  [aug.  2. 

What  did  he  mean  by  one  of  the  days  of  the  Son  of  man  ?  Was  not 
the  day  in  which  he  was  speaking  one  of  the  days,  and  is  not  the  day 
in  which  he  will  come  again  another  of  the  days  ?  The  Lord  prepared 
his  disciples  for  his  approaching  departure,  and  foretold  that  when  he 
was  gone  away  they  should  long  to  see  him  again — that  is,  they  should 
desire  to  see  one  of  his  days.  Were  not  these  words  fulfilled  ?  JIow 
earnestly  John,  when  banished  to  the  Isle  of  Patmos,  desired  to  see 
the  glorious  day  of  the  Son  of  man  !  Almost  the  last  words  he  wrote 
were  these:  "Come,  Lord  Jesus."  And  do  not  all  the  disciples  of 
the  Lord  long  to  see  his  day  of  glory  ?  This  is  one  of  the  marks  by 
which  they  are  distinguished — they  "love  his  appearing."  (1  Tim. 
iv.  8.)  They  pray  for  it  constantly  in  the  words,  "  Thy  kingdom 
come." 

But  though  they  do  not  know  when  it  will  come,  they  do  know  how: 
for  Jesus  has  told  them  that  "  as  the  lightning,  that  lighteneth  out  of 
one  part  under  heaven,  shineth  unto  the  other  part  under  heaven  ;  so 
shall  also  the  Son  of  man  be  in  his  dayP  This  promise  is  a  great 
comfort  to  all  his  disciples.  It  would  have  disquieted  their  minds,  if 
they  had  thought  it  possible  that  their  Lord  might  return  to  the  earth 
without  their  knowing  it.  They  would  have  been  interrupted  in  their 
holy  pursuits  by  the  idea,  "  He  may  now  be  at  Jerusalem,  or  in  the 
desert,  or  in  some  hidden  chamber,  or  in  some  retired  spot."  But 
they  now  feel  sure  that  when  he  comes,  they  shall  see  him,  wherever 
they  may  be,  or  whatever  they  may  be  doing.  Only  a/ew  disciples 
saw  him  ascend  in  the  clouds  from  the  Mount  of  Olives  :  but  every  eye 
shall  behold  him  when  he  comes  again.  How  exceedingly  great  will 
be  the  brightness  of  that  day  !  When  the  Lord  Jesus  appeared  to  the 
persecuting  Saul,  the  light  was  beyond  the  brightness  of  the  sun  at 
noonday,  and  its  dazzling  splendor  blinded  the  eyes  of  the  astonished 
man.  (Acts  xxvi.  13.)  But  when  he  comes  again,  the  light  will 
spread  over  the  whole  world  ;  saints  will  be  strengthened  to  gaze 
upon  the  scene,  and  will  be  changed  into  the  image  of  their  Lord ; 
while  impenitent  sinners  will  find  the  day  of  brightness  a  day  of  dark- 
ness to  them.  How  striking  are  the  words  of  the  prophet  Amos  on 
this  subject !  Amos  v.  18-20  :  "  Wo  unto  you  that  desire  the  day  of 
the  Lord  :  to  what  end  is  it  for  you  ?  the  day  of  the  Lord  is  darkness, 
and  not  light.  As  if  a  man  did  flee  from  a  lion,  and  a  bear  met  him, 
or  went  into  the  house,  and  leaned  his  hand  on  the  wall,  and  a  serpent 
bit  him.  Shall  not  the  day  of  the  Lord  be  darkness,  and  not  light  ^ 
even  very  dark,  and  no  brightness  in  it  ?" 

Evening  Scripture  portion.    Amos  V.    The  day  of  the  Lord. 


AUG.  3.]  FOR  HIS  SUDDEN  RETURN.  337 


Luke  XVII.  25  to  end. — Christ  prepares  his  disciples  for  his  sudden 

return. 

Though  the  Lord  did  not  inform  his  disciples  when  his  kingdom 
should  come,  he  told  them  of  one  event  that  must  happen  before  that 
glorious  day  arrived  :  that  event  was  his  own  death.  "But^r^^he 
must  suffer  many  things,  and  be  rejected  of  this  generation."  His 
disciples  also  would  suffer  many  things,  and  be  rejected  by  generation 
after  generation.  The  history  of  their  sufferings  to  the  end  of  time  is 
to  be  found  in  the  Revelation.  That  book  is  a  book  of  learnings  (as 
weil  as  promises)  to  the  church  of  God.  It  prepares  them  for  endu- 
ring much  tribulation  before  their  Saviour  appears  to  their  comfort,  and 
to  the  joy  of  their  enemies. 

But  the  Lord  has  concealed  both  the  time  and  \he  place  of  his 
second  appearing.  When  the  disciples  inquired,  "  Where,  Lord  ?" 
he  replied  by  a  proverb,  "  Where  the  body  is,  thither  will  the  eagles 
be  gathered  together."  We  need  not  seek  to  know  the  place,  for  we 
shall  be  gathered  to  that  place,  whenever  the  time  arrives. 

There  is  another  most  important  circumstance  which  the  Lord  has 
not  concealed.  In  what  state  will  the  world  be  when  Jesus  comes 
again  ?  In  the  same  state  as  it  was  before  the  flood.  The  book  of 
Genesis,  as  well  as  the  book  of  Revelation,  is  a  book  of  warnings ; 
for  though  it  reveals  events  longpa^^,  they  are  types  of  events  yet  to 
come.  The  flood,  and  the  burning  of  Sodom  and  (jomorrah,  are 
types  of  the  destruction  of  the  wicked  when  Jesus  comes  again.  One 
family  only  was  saved  when  the  flood  came,  and  one  family  only  was 
saved  when  the  cities  were  burnt ;  and  one  family  only  will  be  saved 
when  Jesus  comes  again.  It  is  his  own  family,  the  people  that  he  has 
chosen,  and  called  to  be  his  children.  But  in  that  one  family,  who 
were  saved  when  Sodom  was  destroyed,  there  was  a  person  who  is 
held  up  as  a  warning  to  all  who  profess  to  belong  to  Christ.  *'  Re- 
member Lot's  wife."  She  was  almost  saved  :  but  yet — she  was  lost. 
And  why  ?  Because  her  heart  still  clung  to  the  possessions  she  had 
left  in  Sodom.  The  Lord  bids  us  beware  of  hankering  after  worldly 
goods.  *'  In  that  day  he  which  shall  be  upon  the  housetop,  and  his 
stuff  in  the  house,  let  him  not  come  down  to  take  it  away."  This  di- 
rection was  literally  observed  by  the  disciples  when  Jerusalem  was 
besieged  by  the  Romans,  but  it  is  to  be  spiritually  observed  to  the  end 
of  time.  Occasions  will  arise  when  the  people  of  God  must  sacrifice 
all  they  possess  rather  than  be  false  to  their  Master's  cause.  "  Who- 
soever shall  lose  his  life  shall  preserve  it." 

It  was  painful  to  Lot  to  leave  his  wife  a  pillar  of  salt  upon  the  plain 
of  Sodom.  Such  separations  as  Lot  then  endured  will  take  place 
when  Christ  comes  again.  Some  who  are  living  in  the  closest  in- 
timacy will  be  forever  separated.  The  believer  will  be  taken  away 
from  the  side  of  his  unbelieving  brother,  and  transported  into  the  pres- 

43 


338  THE  UNJUST  JUDGE.  [aUG.  4. 

ence  of  his  Lord.  None  can  imagine  the  despair  of  those  who  shall 
be  left,  or  the  horrors  that  will  await  them.  Who  is  there  who  has 
not  a  believing  relation  ?  How  could  we  bear  the  idea  of  seeing  that 
holy  person  soaring  away,  and  leaving  us  behind  ?  Now  he  often  in- 
vites us  to  walk  with  him  in  the  ways  of  God — sometimes  he  prays 
with  us,  and  more  frequently  still  for  us.  It  may  seem  impossible 
that  an  afrectionate  father,  or  a  tender  mother,  should  leave  a  child  be- 
hind to  be  consumed  by  the  ungodly ;  but  when  the  righteous  are 
borne  by  angels  into  the  presence  of  God,  none  will  be  able  to  mount 
their  fiery  chariots,  but  those  for  whom  ihey  are  sent.  God  is  willing 
to  save  all  of  us.  The  way  is  open,  and  the  invitation  is  free. 
"  Whosoever  will,  let  him  take  of  the  water  of  life  freely."  (Rev. 
xxii.  17.) 

Evening  Scripture  portion.     Gen.  VI.     The  flood. 


Luke  XVIIL  1-8. — The  parable  of  the  unjust  judge. 

This  parable  has  been  a  great  comfort  to  Christians  while  waiting 
for  the  second  coming  of  the  Son  of  man.  The  Lord  had  told  his 
disciples  that  he  would  soon  be  absent  from  them.  Eighteen  hundred 
years  have  rolled  away,  and  still  the  church  is  as  a  widow,  and  still 
Satan,  her  great  adversary,  is  permitted  to  harass  her.  But  has  God 
been  like  an  unjust  judge  ?  No,  but  he  has  appeared  as  if  he  did  not 
hear  his  people's  prayers  for  deliverance  from  their  enemies.  His 
widowed  church  has  cried  day  and  night  to  him,  saying,  "  Avenge  me 
of  mine  adversary,"  but  God  has  not  yet  answered  this  prayer.  He 
has  not  yet  bound  Satan  with  a  great  chain,  and  shut  him  up  in  the 
bottomless  pit.  Still  our  adversary  goes  about  seeking  whom  he  may 
devour ;  still  he  endeavors  by  various  wiles  and  devices  to  destroy  the 
people  of  God.  And  shall  he  always  be  permitted  to  do  this  ?  No  ; 
the  day  appointed  for  dehverance  shall  come.  God  will  not  say,  like 
this  unjust  judge,  '*  My  church  troubleth  me  ;  I  will  avenge  her,  lest 
by  her  continual  coming  she  weary  me."  The  Lord  is  never  wearied 
by  the  supplications  of  his  people,  for  he  has  said,  '*  The  prayer  of  the 
upright  is  his  delight."  He  will  say,  "  I  will  now  avenge  mine  own 
elect,  which  cry  day  and  night  unto  me,  though  I  have  borne  long  with 
them."  Then  He  will  send  his  Son  from  heaven  to  deliver  his  people, 
and  to  consume  their  enemies. 

"  Nevertheless,  when  the  Son  of  Man  cometh,  shall  he  find  faith  on 
the  earth  ?"  Shall  he  find  that  his  people  have  beheved  that  he  was 
coming  ?  Will  it  not  be  as  it  was  in  the  day  of  the  resurrection,  that 
even  those  who  loved  the  Lord  remembered  not  his  promise  ?  The 
angels  said  to  the  woman,  "  He  is  risen,  as  he  said."  Then,  and  not  till 


kVG.  5.]  11]  L:  PiiAiLRo  OF  THE  PHARISEE.  339 

then,  those  women  remembered  his  words.  Before  Christ  comes 
again  many  will  be  inclined  to  say,  (like  the  two  disciples  going  to 
Emmaus,)  "  We  trusted  it  had  been  he  which  should  have  redeemed 
Israel." 

While  waiting  for  that  day,  we  may  go  to  our  God  in  every  hour  of 
distress.  He  can  bring  to  naught  (as  it  is  expressed  in  the  Liturgy) 
all  the  devices  which  the  craft  or  subtlety  of  the  devil  or  man  worketh 
against  us.  We  always  shall  find  that  in  the  end  He  will  say,  "  Shall 
I  not  hear  my  afflicted  child  who  cries  day  and  night  unto  me  ?"  This 
IS  one  of  the  comforts  of  his  children,  that  they  have  a  God  to  whom 
ihey  can  go  in  time  of  trouble.  He  is  on  their  side  ;  He  takes  their 
part.  Whether  it  is  disease  or  death  that  threatens  them,  or  whether 
It  is  the  persecutions  of  wicked  men,  or  the  temptations  of  Satan  that 
harass  them,  the  Lord  is  greater  than  their  enemies,  and  is  able  to  sub- 
due them.  He  would  hear  his  children  at  Jirsty  only  he  knows  that 
waiting  will  exercise  their  faith.  Therefore  he  bears  long  with  them. 
Why  did  he  return  answers  that  appeared  severe  to  the  woman  of 
Canaan  ?  Why  did  he  not  heed  the  Jirst  summons  of  the  sisters  of 
Lazarus  ?  Why  did  he  suffer  Job  to  pine  with  long  sickness  and  sor- 
row ?  Was  it  not  that  he  designed  to  teach  his  beloved  this  hard  les- 
son, even  that  he  hears  them  when  he  seems  to  disregard  ? 

This  is  a  lesson  that  is  not  understood  by  the  little  ones  in  Christ's 
school ;  they  cannot  bear  delays,  and  think  they  are  denials ;  but  as 
their  love  increases,  they  can  bear  apparent  neglect,  and  even  repulses, 
w^ithout  suspecting  the  loving-kindness  of  their  heavenly  Father.  They 
know  that  God  is  love,  and  they  can  reason  upon  his  love,  and  say, 
*'  He  that  spared  not  his  own  Son,  but  gave  him  up  for  us  all,  will  he 
not  with  him  also  freely  give  us  all  things  ?" 

Evening  Scripture  portion. 
Lamentations  III.  1-36.    Prayer  of  the  Church  in  trouble. 


Luke  XVHL  9-14. — TTie  Prayers  of  the  Pharisee  and  of  the  Pub- 
lican. 

There  are  thousands  of  prayers  offered  up  to  God  every  day ;  there 
have  been  thousands  offered  up  this  day.  Have  they  all  been  accept- 
ed ?  No ;  there  are  prayers  which  are  not  accepted.  Are  we  anxious 
to  know  whether  the  prayer  we  offered  up  alone  this  morning  was  ac- 
cepted or  not  ? — or  did  we  offer  none  ? 

What  was  it  rendered  the  Pharisee's  prayer  so  hateful  to  God  ?  It 
was  the  pride  of  his  heart.  His  prayer  was  in  truth  no  prayer  at  all. 
He  boasted,  instead  of  praying ;  but  he  deceived  his  own  heart  by 
putting  his  boast  in  the  form  of  a  thanksgiving.     He  did  noi  feel  thank- 


SW  THE  RrCH  YOUNG  RtJLER.  [aUG.  6. 

ful  when  he  said,  "  God,  T  thank  thee  I  am  not  as  other  men."  Had 
he  felt  thankful,  he  would  not  have  despised  the  poor  publican.  How 
different  were  the  feelings  of  St.  Paul,  when  he  said,  "  By  the  grace 
of  God  I  am  what  I  am  !*'  When  we  are  thankful^  we  are  filled  with 
compassion  (not  with  contempt)  for  those  who  are  less  blessed  than 
ourselves. 

How  many  off'er  prayers  like  the  Pharisee's,  while  they  use  the 
words  of  the  publican  !  It  is  possible  with  all  the  pride  of  a  Pharisee 
to  smite  upon  the  heart  and  to  say,  "  Lord,  be  merciful  to  me  a  sin- 
ner !"  But  the  publican /eZ^  what  he  said.  He  thought  himself  un- 
worthy to  lift  up  so  much  as  his  eyes  unto  heaven.  He  stood  afar  off" 
from  the  Holy  of  holies,  as  unfit  to  enter  the  presence  of  God.  He 
knew  not  that  we  know  of  a  Saviour's  love ;  but  he  must  have 
trusted  in  the  promises  of  pardon  to  penitent  sinners  through  an  atone- 
ment, or  he  could  not  have  offered  up  this  humble  prayer.  With 
what  joy  penitent  sinners  like  this  publican  receive  the  tidings  of  a 
Saviour !  There  were  such  publicans  in  the  Saviour's  days,  and  they 
came  to  Jesus,  and  heard  his  word  with  thankfulness. 

hi  what  different  states  the  Pharisee  and  the  publican  returned  from 
the  temple  to  their  own  houses  !  The  p«bhcan  went  down  a  pardoned 
sinner,  accepted  for  the  sake  of  Christ.  The  Pharisee  returned  with 
the  guilt  of  his  sins  upon  hi&  head,  and  that  of  the  proud  prayer  he 
had  offered,  added  to  his  former  guilt.  Pride  is  the  most  flagrant  sin 
in  God's  sight.  It  has  ruined  multitudes-  of  our  fallen  race,  and  it  has 
even  sunk  angels  into  the  bottomless  atbyss.  In  what  state  did  we 
come  down  from  our  chambers  this  morning  ?  Did  we  come  down 
justified,  or  not  ?  Have  we  ever  made  such  humble,  fervent  supphca- 
tions  to  God  as  the  publican  did  ?  Are  we  ashamed  of  ourselves  and 
of  our  sins  ?  Have  we  earnestly  implored  the  infinite  mercy  of  God 
in  Christ  ?  It  is  an  awful  thing  to  be  unjiastified  or  unpardoned.  To 
rise  up  unjustified, — to  lie  down  unjustified, — to  go  out, — to  come  in — 
unjustified  !  To  be  exposed  to  death  every  moment,  and  yet — to  be 
unjustified  !  But  this  is  the  state  of  every  one  who  has  not  repented 
of  his  sins,  and  obtained  pardon  through  1?he  merits  of  his  Saviour. 

Evening  Scripture  portion.    Titus  I IL    Jmtification  h'^  grace. 


Mark  X.  17-22. — The  rich  '^oung  ruler. 

It  is- impossible  not  to  feel  interested  in  this  young  inquirer.  The 
respect  he  paid  to  the  Lord  was  rare  in  a  man  of  rank  and  property. 
*'  He  kneeled  to  him,  and  said.  Good  master."  It  is  pleasing  to  see  a 
young  person  anxious  to  learn  the  way  of  salvation.  This  youth  came 
running  to  inquire  what  he  should  do  to  inherit  eternal  life.     Though 


AUG.  6.]  THE  RICH  YOUWG  RULER.  341 

multitudes  applied  to  the  Saviour  for  the  cure  of  their  diseases,  few 
inquired  how  they  should  obtain  salvation  for  their  souls.  This  young 
man's  course  of  life  appears  to  have  been  correct,  and  his  disposition 
amiable.  We  are  already  disposed  to  love  him,  when  we  read,  "  The 
Lord  beholding  him,  loved  him."  Though  no  doubt  Jesus  loved  all 
his  disciples,  and  though  we  know  that  he  loves  even  sinners,  yet  .this 
expression  is  scarcely  used  on  any  other  occasion.  There  was  a  dis- 
ciple of  whom  it  is  said  that  Jesus  loved  him,  and  there  was  a  family 
at  Bethany  concerning  whom  the  same  is  recorded.  But  they  were 
his  devoted  followers,  while  this  youth  was  not  even  a  believer-  Yet 
as  the  Lord  was  man^  as  well  as  God,  he  may  have  loved  those  quali- 
ties that  attract  our  regard,  and  are  called  "  amiable."  Nothing  is 
more  amiable  in  youth  than  a  docile  disposition,  a  respectful  demeanor, 
frankness  of  manner,  and  earnestness  of  spirit.  All  these  the  youth 
possessed.  Even  when  he  received  a  command  that  he  would  not 
obey,  he  still  behaved  in  an  amiable  manner,  and  showed  no  angry 
resentment^  but  only  deep  sorrow.  No  doubt  the  -Saviour  was  touched 
by  his  grief;  but  he  spoke  not  a  word  of  consolation.  He,  who  com- 
forted all  who  were  cast  down,  saying,  "Weep  not,"  suffered  this 
mourner  to  go  away  uncomforted.  And  why  ?  Because  there  was 
no  comfort  for  his  sorrow.  He  grieved  because  the  gate  was  too  strait, 
and  the  way  too  narrow,  that  leads  to  eternal  life.  There  can  be  no 
consolation  for  this  grief,  either  in  time  or  in  eternity. 

This  j^oung  ruler  did  not  know  he  was  a  sinner,  and  he  did  not  feel 
his  need  of  a  Saviour.  Neither  did  he  look  upon  Jesus  as  a  Saviour, 
but  only  as  a  teacher^  When  the  Lord  said,  "  Why  callest  thou  me 
good  ?  there  is  none  good  but  God,"  the  young  man  ought  to  have  re- 
phed,  "  Thou  art  the  Son  of  God."  But  he  believed  not  in  Jesus.  He 
wished  to  find  out  a  way  by  which  he  might  save  himself.  Therefore 
the  Lord  showed  him  his  own  heart  by  giving  him  a  commandment 
that  he  would  not  choose  to  obey.  He  said  to  him,  "  Sell  all  that  thou 
hast,  and  give  to  the  poor."  This  commandment  was  given  as  a  test 
whereby  to  try  the  youth,  to  see  whether  he  would  do  all  the  Lord 
required.  Once  God  tried  Abraham,  by  commanding  him  to  offer  up 
his  only  son  Isaac.  Abraham  stood  the  test,  and  proved  that  he  loved 
the  Lord  above  all.  The  young  man  did  not  stand  the  test.  He 
might  have  stood  an  easier  test ;  he  might  have  been  wiUing  to  part 
with  half  his  possessions  ;  he  might  have  been  willing  to  part  with  all, 
had  his  possessions  not  been  so  great ; — but  .to  part  with  all  his  great 
possessions  was  more  than  he  could  bear  to  do.  Some  may  feel  in- 
clined to  wonder  why  the  Lord  imposed  so  hard  a  condition  upon  a 
young  inquirer.  They  may  say,  "Is  it  not  written  that  he  does  not 
quench  the  smoking  flax,  nor  break  the  bruised  reed  ?"  This  is  true. 
When  an  afflicted  father  said  with  tears,  "  Help  mine  unbelief,"  the 
Lord  did  not  discourage  him,  for  he  was  as  smoking  flax.  When  a 
sinful  woman  washed  his  feet  with  tears,  he  did  not  repulse  her :  for 
she  was  as  a  bruised  reed.     But  this  young  man  was  aot  as  smoking 


342  THE  DANGER  OF  POSSESSING  RICHES.  [aUG.  7. 

flax,  or  as  a  bruised  reed.  He  had  no  love  for  Christ, — no  sorrow  for 
sin, — no  desire  for  pardon.  The  most  open  transgressor,  who  is  con- 
scious that  he  deserves  to  be  condemned,  is  nearer  salvation  than  such 
a  self-righteous  character  as  this  young  ruler  was. 

It  may  be  that  some  of  us,  like  this  youth,  desire  to  go  to  heaven. 
We  think  we  are  sincere.  God  may  cause  some  event  to  happen  that 
shall  try  our  hearts,  and  prove  whether  we  are  ready  to  give  up  all 
beside,  rather  than  relinquish  our  hope  in  Christ.  What  the  trial  may 
be  cannot  be  foretold.  It  will  be  suited  to  our  particular  state.  Orpah, 
as  well  as  Ruth,  professed  great  attachment  to  Naomi,  her  mother-in- 
law  ;  but  only  Ruth  clave  to  her,  and  to  her  God,  in  the  midst  of  pov- 
erty and  desolation.  Many  say  to  Christ,  "  Lord,  Lord,"  who  would 
not  follow  him  to  prison  or  to  death.  Those  who  have  not  felt  their 
need  of  his  blood  to  cleanse  their  sinful  souls,  may  think  that  silver  or 
gold,,  or  friends,  or  fame,  is  more  precious  than  Christ. 

Evening  Scripture  portion.     Ruth  I.     The  faithful  daughter-in-law. 


Mark  X.  23-27. — Christ  declares  the  danger  of  possessing  riches. 

Is  it  indeed  so  very  hard  for  a  rich  man  to  enter  the  kingdom  of 
God,  and  yet  are  men  so  anxious  to  become  rich,  and  so  much  dis- 
posed to  envy  the  rich,  and  to  count  them  happy  ?  Are  parents  so 
desirous  to  heap  up  treasures  to  leave  to  their  children,  and  to  see  them 
occupy  a  higher  station  than  themselves  ?  Surely  men  do  not  believe 
this  declaration  of  our  Saviour.  Even  the  disciples  were  exceedingly 
astonished  at  it.  Jesus  then  explained  what  he  had  said,  and  declared 
that  it  was  those  who  trusted  in  riches  who  could  not  enter  heaven. 
But  how  hard  it  is  to  possess  them,  and  not  to  t7iist  in  them  ! 

Let  us  inquire  what  it  is  to  trust  in  riches.  It  is  to  feel  them  to  be 
our  own,  and  not  the  gift  of  God.  Whether  we  have  earned  them  by 
our  industry,  or  inherited  them  from  our  parents,  they  are  not  our  own, 
but  only  lent  to  us,  and  therefore  they  ought  to  be  used  in  promoting 
God's  glory.  But  the  rich  are  apt  to  be  proud,  and  to  forget  who  gave 
them  all  they  possess. 

To  trust  in  riches  is  to  look  to  them  for  happiness.  The  favor  of 
God  alone  can  make  us  really  happy.  Outward  things  cannot  do  it, 
— neither  friends,  nor  children,  nor  houses,  nor  lands — nor  all  the 
pleasures,  comforts,  and  honors  in  the  world.  Even  a  child  has  been 
heard  to  say,  "  Things  cannot  make  people  happy."  And  how  do 
saints  now  in  glory  estimate  those  possessions  on  which  men  set  their 
hearts  ?  Do  they  not  regard  them  as  7'ocks  upon  which  souls  are  ship- 
wrecked,— as  snares  in  which  they  are  taken,  and  pierced  through 
with  many  sorrows  ?     It  is  true  that  riches  might  be  converted  into 


4UG.  8.]  CHRIST  PROMISES  REWARDS.  343 

blessings.  But  how  much  grace  does  it  require  to  use  them  aright ! 
And  how  much  more  grace  to  feel  aright  when  conscious  of  having 
great  possessions  !  Great  riches  make  people  forget  that  they  are 
great  sinners,  and  lead  them  to  neglect  the  great  Saviour.  The  rich 
have  many  friends,  and  often  they  do  not  feel  the  need  of  a  heavenly 
and  almighty  Friend.  They  have  great  possessions  beloiv,  and  often 
they  are  satisfied  without  an  inheritance  above.  A  rich  gentleman 
once  said  to  a  day-laborer,  "  Do  you  know  to  whom  those  estates  be- 
long on  the  borders  of  the  lake  ?"  "  No,"  replied  the  laborer.  "  They 
belong  to  me"  said  the  rich  man.  "  And  the  wood  and  the  cattle, — 
do  you  know  whose  they  are  ?"  "  No."  "  They  are  mine  also,"  con- 
tinued the  rich  man  ;  "  yes,  all,  all  that  you  can  see  is  mine."  The 
peasant  stood  still  a  moment,  then  pointed  to  heaven,  and  in  a  solemn 
tone  asked,  "  Is  that  also  thine  ?"* 

How  apt  the  rich  are  to  forget  to  look  upwards,  and  to  ask,  "  Is 
heaven  mine  ?"  Silver  and  gold  cannot  purchase  it ;  nothing  but  a 
Saviour's  precious  blood.  If  an  angel  were  commissioned  to  preach 
on  earth,  would  he  not  rather  speak  to  peasants  than  to  princes, — for 
angels  must  know  that  they  are  seldom  called  to  rejoice  over  a  penitent 
clothed  in  purple  and  fine  linen.  When  the  Gospel  is  proclaimed  in 
hovels,  and  even  in  prisons,  it  has  far  greater  success  than  when  it  is 
spoken  in  courts.  A  few  indeed  in  the  highest  stations  have  been 
subdued  by  tlje  power  of  divine  grace  ;  a  few  honorable  counsellors, 
such  as  Joseph  and  Nicodemus,  have  believed ;  a  few  honorable 
women,  such  as  the  Viscountess  Glenorchy,  and  the  celebrated  Count- 
ess of  Huntingdon,  have  devoted  themselves  to  the  service  of  God ; 
a  few  mighty  sovereigns,  such  as  our  wise  Alfred,  and  our  youthful 
Edward,  have  honored  the  King  of  kings,  and  the  Lord  of  lords ;  but 
the  greater  part  of  those  who  have  possessed  lands,  and  riches,  who 
have"  worn  crowns,  or  coronets,  have  been  satisfied  with  an  earthly 
portion,  and  have  not  sought  to  obtain  a  crown  of  life,  and  an  inherit- 
ance that  fadeth  not  away. 

Evening  Scripture  portion.    James  II.     The  rich  and  the  poor. 


Matt.  XIX.  27  to  end. — Christ  promises  rewards  to  his  faithful 

followers. 

Had  Peter  spoken  iu  pride  when  he  said,  *'  We  have  forsaken 
all,"  he  would  have  received  rebuke  instead  of  encouragement.  He 
had  seen  the  rich  young  man  go  away  grieved, — he  had  heard  the 

*  The  Swedish  Boy :  an  interesting  little  book,  published  by  the  Religious  Tract  So- 
ciety. 


344  CHRIST  PROMISES  REWARDS.  f AUG.  8 

Lord's  declaration  respecting  the  danger  of  riches, — and  his  mind  re- 
verted to  the  period  when  he  had  been  called,  and  had  obeyed  the  call. 
What  occasion  was  there  for  gratitude  when  the  disciples  thought  of 
the  time  when  they  first  resolved  to  give  up  all,  and  to  follow  Jesus  ! 
There  is  no  season  in  life  upon  which  the  believer  looks  back  with 
such  joy,  as  on  that  season  when  he  first  determined  to  engage  in  his 
Redeemer's  service.  Whether  he  gave  up  much  or  little,  he  knows 
that  in  heart  he  gave  up  all.  He  felt  willing  to  give  up  all  whenever 
duty  required  the  sacrifice ;  and  he  actually  gave  up  what  is  dearer 
than  possessions, — doing  his  own  will,  and  trusting  in  his  own  right- 
eousness. 

The  Lord's  reply  to  Peter  contains  two  glorious  promises.  The 
first  was  addressed  to  the  apostles  only ;  the  second  to  every  one  who 
had  acted  as  they  had  done.  The  apostles  had  left  fishing-boats ,  and 
they  were  promised  thrones.  Such  is  the  gracious  and  astonishing 
manner  in  which  God  rewards  !  When  was  this  promise  to  be  ful- 
filled? In  the  regeneration,  or  the  new  birth  of  the  world.  That 
time  is  spoken  of  in  Rev.  xxi.  1,  where  the  apostle  John  declares,  "  I 
saw  a  new  heaven  and  a  new  earth,  for  the  first  heaven  and  the  first 
earth  were  passed  away."  This  glorious  time  is  called  in  Acts  iii.  21, 
"the  time  of  the  restitution  (or  restoring)  of  all  things."  It  appears 
that  the  apostles  will  then  be  distinguished  by  pecuhar  honors,  and 
that  they  will  be  appointed  to  judge  or  rule  over  the  tribes  of  Israel 
and  the  saints.  But  though  we  speak  of  these  things,  we  understand 
them  very  dimly,  because  we  see  "  through  a  glass,  darkly." 

The  second  promise  that  Jesus  made  is  addressed  to  all  who  forsake 
any  worldly  good  for  his  sake.  Multitudes  have  lost  their  possessions, 
and  have  been  separated  from  their  families,  because  they  chose  to 
obey  God  rather  than  men.  And  how  has  God  rewarded  them  ?  Has 
he  given  them  the  very  things  they  renounced  ?  No,  not  always  ;  but 
he  has  given  them  more  happiness,  even  in  this  life,  than  earth  could 
have  afforded  them.  They  have  indeed  suffered  ''^ persecutions ^^  but 
their  joys  have  been  greater  than  their  sorrows.  (Mark  x.  30.) 

Worldly  things  are  only  desired,  because  it  is  supposed  that  they 
can  confer  happiness.  If  any  person  were  convinced  that  greater  hap- 
piness could  be  obtained  by  any  other  means,  surely  he  would  not  la- 
ment the  loss  of  worldly  comforts.  How  many  saints  have  witnessed, 
that  in  the  hour  of  outward  sorrow  they  have  tasted  the  purest  inward 
joy  !  Such  was  the  experience  of  Rutherford,  when  imprisoned  in 
Aberdeen.  In  his  letters  he  declared  that  since  he  had  been  in  prison, 
he  had  discovered  a  sweetness  in  Christ  that  he  had  never  conceived 
before.  Such  was  the  experience  of  Dr.  Payson.  When  racked  with 
pain  in  his  last  illness,  he  asserted  that  he  felt  more  satisfaction  than 
he  had  ever  known  in  health.  He  said,  "  God  has  used  a  strange 
method  to  make  me  happy.  I  could  not  have  believed,  a  little  while 
ago,  that  in  order  to  render  me  happy,  He  would  deprive  me  of  the 
use  of  my  limbs,  and  fill  my  body  with  pain.    But  he  has  taken  away 


rtUG.  9.]  THE  LABORERS  IN  THE  VINEYARD.  345 

every  thing  else,  that  he  might  give  me  Himself."*  And  the  apostles 
bore  the  same  testimony  when  they  said,  "  As  the  sufferings  of 
Christ  abound  in  us,  so  our  consolation  also  aboundeth  by  Christ." 
(2  Cor.  i.  5.) 

Are  there  any  here  who  have  never  yet  found  happiness  ?  Are  you 
wiUing  to  try  the  experiment,  and  to  see  whether  God  can  make  you 
happy  ?  Sin  has  its  pleasures,  but  they  are  for  a  season,  and  they  leave 
a  sting  behind.  Have  you  not  experienced  this  ?  But  God  bestows 
on  his  children  a  calm,  a  deep,  a  settled,  an  abiding  joy,  which  is 
called  PEACE.  It  cannot  be  described,  for  it  is  not  only  unspeakable, 
but  it  passeth  all  understanding. 

Evening  Scripture  portion.    2  Cor.  I.     Consolation  in  sufferings. 


Matt.  XX.  1-16. — The  parable  of  the  laborers  in  the  vineyard. 

Our  Saviour  himself  tells  us  what  is  the  meaning  of  this  parable. 
This  is  the  explanation  he  gave  :  "  The  last  shall  be  first,  and  the  first 
last ;  for  many  be  called,  but  few  chosen."  Those  who  dixe  first  in  their 
own  eyes,  will  be  last  in  the  great  day  of  reckoning ;  and  those  who 
are  last  in  their  own  eyes,  will  then  be  first.  This  seems  to  be  the 
meaning  of  the  parable.  We  have  no  reason  to  believe  that  all  will 
have  an  equal  reward  in  the  last  day  :  the  parable  of  the  talents  seems 
to  prove  that  there  will  be  different  degrees  of  glory  in  the  world  to 
come. 

In  the  parable  of  the  laborers  in  the  vineyard,  there  is  a  representa- 
tion of  the /eeZz>i^5  of  self-righteous  Pharisees  toward  penitent  publi- 
cans. They  were  enraged  at  the  idea  of  open  sinners  partaking  with 
them  of  heavenly  bliss.  Self-righteous  persons,  who  have  led  a  cor- 
rect life,  imagine  that  they  are  better  than  those  who  turn  to  God  late 
in  life.  They  think  they  deserve  great  reward  for  their  self-denial. 
How  much  will  they  be  astonished  at  the  decisions  of  the  last  day  ! 
Then  they  will  see  open  sinners,  who  have  repented,  admitted  into 
God's  presence,  and  they  themselves  thrust  out !  Little  do  they  think 
that  even  a  murderer,  who  truly  repents  in  his  last  hour,  is  beloved  of 
God,  while  professors  of  religion,  who  have  never  repented,  are  hate- 
ful in  his  sight !  Such  impenitent  persons  will  not  be  received  into 
heaven.  But  they  will  have  the  torment  of  beholding  those  whom 
they  despised,  welcomed  by  saints  and  angels,  arrayed  in  white  robes, 
and  adorned  with  golden  crowns.  How  much  more  exasperated  will 
they  be  at  this  sight  than  the  envious  laborers  were  at  the  sight  of  the 
wages  given  to  those  who  had  worked  but  one  hour  !     When  they  see 

*  See  Memoir  of  Mrs.  Ann  East. 

•  44 


346  CHRIST  RECEIVES  A  MESSAGE.  [auo.  10. 

penitent  sinners  received  and  rewarded,  they  will  expect  to  be  still 
more  favored  and  still  more  honored.  But  they  will  be  bitterly  dis- 
appointed. They  will  then  find  that  there  is  no  mansion  prepared  for 
them  in  the  celestial  city. 

The  Lord's  true  servants  are  not  like  the  murmuring  laborers.  If 
called  early  to  work  in  his  vineyard,  they  rejoice  the  more.  They  are 
noi  proud  oi  having  spent  their  youth  in  the  service  of  God,  but  thank- 
ful for  the  great  mercy  shown  to  them.  They  pity  those  who  were 
groaning  under  the  bondage  of  Satan,  while  they  were  rejoicing  in  the 
liberty  of  Christ.  How  different  from  theirs  was  the  spirit  of  those 
laborers  who  said,  they  had  borne  the  burden  and  heat  of  the  day  ! 
Those  who  do  not  love  God,  find  his  commandments  grievous  ;-but 
those  who  have  experienced  his  pardoning  mercy,  call  his  yoke  easy 
and  his  burden  light.  Do  we  think  those  the  happiest  who  spend  their 
lives  in  sin,  and  who,  like  the  dying  thief,  are  pardoned  in  their  ex- 
piring moments?  Or  do  we  esteem  those  happiest  who  serve  the 
Lord,  like  Joseph,  from  their  youth,  or  like  Samuel,  from  early  child- 
hood ? 

Evening  Scripture  portion.    2  Chron.  XXXIV.  1-28.     Josiah's  early  piety. 


John  XL  1-6. — Christ  receives  a  message  from  Martha  and  Mary 

The  conduct  of  our  blessed  Redeemer  towards  the  beloved  family 
at  Bethany,  sheds  light  upon  his  dealings  with  his  saints  now  upon 
earth.  Martha,  Mary,  and  Lazarus,  were  firmly  attached  to  their 
Lord,  and  they  could  stand  trials  that  weaker  saints  could  not  have  en- 
dured. 

The  Lord  did  not  delay  to  heal  the  nobleman's  son,  nor  Jairus' 
daughter,  but  he  delayed  to  speak  the  word  on  behalf  of  Mary's  brother. 
What  was  the  reason  of  this  difference  ?  Mary  and  her  sister  knew 
their  Lord  well ;  they  had  experienced  his  faithfulness  in  times  past ; 
they  could  trust  his  love,  even  in  the  midst  of  apparent  neglect. 

When  Lazarus  was  taken  ill,  his  sisters  deeply  regretted  the  ab- 
sence of  their  Lord,  but  they  knew  where  he  was,  and  they  sent  a 
messenger  to  acquaint  him  with  their  grief.  The  words  of  the  mes- 
sage were  few  and  touching,  "  Behold  he  whom  thou  lovest  is  sick." 
The  sisters  did  not  request  that  Jesus  would  come ;  they  laid  their 
case  before  him,  and  left  it  to  his  never-failing  love  to  act  as  he  saw 
fit.  Here  is  an  example  for  our  prayers.  It  is  a  comfort  in  distress 
to  spread  our  wants  and  woes  before  the  Lord  ;  but  it  is  best  to  leave 
it  to  his  wisdom  to  decide  how  to  relieve  us. 

The  answer  Jesus  gave  to  the  message  was  very  encouraging. 
"This  sickness  is  not  unto  death,  but  for  the  glory  of  God,  that  the 


AUG.  1  .]  CHRIST  SETS  OUT  FOR  BETHANY,  347 

Son  of  God  might  be  glorified  thereby."  Yet  it  seems  probable  that 
Lazarus  expired  before  the  message  could  be  delivered  to  the  weeping 
sisters.     It  must  have  come  too  late  to  give  them  comfort. 

But  the  dying  chamber,  the  funeral  scene,  the  days  of  mourning, 
were  all  appointed  "for  the  glory  of  God."  We  naturally  imagine 
that  God  is  most  glorified  by  preventing  evil ;  but  we  know  from  his 
own  declarations  that  he  is  more  glorified  by  redeeming  from  evil. 
The  fall  of  angels  and  of  man  will  in  the  end  bring  more  glory  to  God 
than  would  have  arisen  had  these  evils  been  prevented ;  for  then  the 
wonders  of  redemption  could  never  have  been  displayed.  It  is  a  de- 
light to  the  righteous  to  promote  the  glory  of  their  heavenly  Father. 
They  would  willingly  endure  sufferings  for  this  purpose.  We  heard 
a  little  while  ago  of  a  man  who  was  born  blind,  that  the  works  of  God 
might  be  made  manifest  in  him  :  we  now  hear  of  one  who  died  for  the 
same  end.  Believers  even  now  die,  not  as  a  punishment  for  sin,  but 
in  order  to  promote  the  gloiy  of  God.  Christ  has  suffered  for  their 
sins,  and  borne  all  their  punishment,  but  he  appoints  that  they  should 
die,  that  at  the  last  day  he  may  raise  them  all  for  his  own  glory. 
When  he  shall  say,  "  Come  up  hither,"  then  great  fear  will  fall  on 
those  who  behold  them  ascending  in  a  cloud  to  meet  their  Lord  in  the 
air. 

Theirs  will  be  a  more  glorious  resurrection  than  that  of  Lazarus,  for 
he  rose  to  die  again ;  but  those  who  are  made  alive  at  the  last  day  will 
die  no  more. 

Evening  Scripture  portion.     1  Thess.  IV.     The  resurrection  of  the  saints. 


John  XL  7-16. — Christ  sets  out  for  Bethany. 

It  seems  wonderful  that  though  the  disciples  had  lived  with  the 
Lord  three  years,  they  should  continue  to  misunderstand  his  words. 
They  supposed  that  his  motive  for  not  going  to  heal  the  afflicted 
Lazarus,  was  fear  of  the  Jews.  For  when  he  said,  "  Let  us  go  into 
Judea  again,"  they  expressed  their  surprise.  He  replied  by  a  short 
parable.  He  compared  himself  to  a  man  who  walked  in  the  day,  and 
who  walked  safely,  because  he  enjoyed  the  light  of  the  sun.  He  him- 
self was  light,  and  therefore  could  never  fall  into  unforeseen  danger. 
He  knew  that  his  hour  was  come,  and  that  it  was  time  to  work  his 
most  stupendous  miracle.  When  his  hour  was  not  come,  he  took 
pains  to  conceal  his  glorious  works,  that  he  might  not  too  soon  exas- 
perate his  enemies  ;  but  now  he  desired  to  fall  into  their  cruel  hands, 
that  he  mv^l  finish  the  work  his  Father  had  given  him  to  do. 

We  do  not  possess  foreknowledge ;  we  do  not  know  what  things 
will  befall  us  in  any  place  to  which  we  are  going ;  yet  if  we  follow 


348  CHRIST  AGAIN  PREDICTS  HIS  SUFFERINGS.  [auG.  12. 

Jesus,  we  do  not  walk  in  darkness.  It  is  true  we  are  blind,  but  our 
guide  is  not ;  therefore  we  are  as  safe  as  if  we  ourselves  possessed 
eye-sight.  When  we  are  going  to  take  a  step  in  life,  if  we  find  that 
the  word  of  God  pronounces  it  to  be  right,  and  that  the  providence  of 
God  opens  the  way,  we  need  not  apprehend  evil.  How  safe  were  the 
disciples  while  conducted  by  their  Master  from  place  to  place  !  Yet 
they  knew  not  their  own  security.  Thomas  seems  to  have  said  with 
a  wavering  faith,  and  a  fearful  heart,  "  Let  us  also  go,  that  we  may 
die  with  him." 

How  was  it  the  disciples  did  not  comprehend  their  Master  when  he 
said,  *'  Our  friend  Lazarus  sleepeth  .<"'  He  taught  them  by  this  figura- 
tive language  many  sacred  truths.  He  showed  them  that  the  com- 
monest actions  (such  as  sleeping)  represent  spiritual  truths.  Jesus 
was  patient  with  his  dull  scholars,  and  explained  his  meaning,  saying, 
"  Lazarus  is  dead."  These  words  could  not  be  misunderstood  ; — but 
those  that  followed  were  mysterious.  "  I  was  glad  for  your  sakes  that 
I  was  not  there,  to  the  intent  ye  may  believe."  The  raising  of  Lazarus 
was  to  effect  more  than  one  purpose.  It  was  intended  not  only  to 
convince  unbelievers^  but  also  to  strengthen  the  faith  of  believers.  The 
disciples  were  on  the  brink  of  an  event  that  would  call  for  the  exercise 
of  the  strongest  faith.  Soon  they  would  see  their  own  Lord  lying  in 
his  tomb.  Never  since  the  beginning  of  the  world  were  the  people  of 
God  exposed  to  so  great  a  trial  of  faith,  as  the  disciples  then  endured. 
To  see  Him  on  whom  all  their  hopes  for  eternity  depended,  to  see 
Him  a  breathless  corpse, — was  there  ever  any  trial  to  be  compared 
to  this  ?  Therefore,  before  the  trial  came,  the  Lord  by  every  method 
sought  to  strengthen  the  faith  of  his  poor  weak  disciples. 

He  foresees  our  trials,  and  often,  before  he  inflicts  a  severe  stroke, 
he  prepares  us  for  it  by  various  and  wonderful  methods.  Sometimes 
he  prepares  us  by  leading  us  to  the  sick  bed  of  a  sufferer,  and  by  let- 
ting us  hear  him  tell  how  the  Lord  sustained  him  ;  sometimes  by 
shading  one  of  our  props  without  removing  it ;  and  sometimes  by  be- 
stowing great  and  astonishing  mercies.  The  whole  process  cannot  be 
understood  now,  but  it  will  be  made  plain  to  the  saints  in  glory.  What 
delight  it  will  afford  above  to  trace  the  Lord's  dealings  with  our  souls, 
and  to  discover  the  secret  causes  of  the  events  of  his  providence  ! 

Evening  Scripture  portion.     Acts  1-19.     St.  Paul's  willingness  to  suffer 


Mark  X.  32-34. — Christ  again  predicts  his  sufferings. 

As  we  read  the  history  of  our  Saviour,  we  are  continually  struck  by 
the  union  of  courage  and  of  tenderness  in  his  character.  He  was  now 
on  his  way  to  comfort  two  weeping  sisters,  by  raising  their  beloved 


AUG.  12.]  CHRIST  AGAIN  PREDICTS  HIS  SUFFERINGS.  349 

brother  from  the  grave.  He  was  also  on  his  way  to  the  place  of  his 
own  execution.  Bethany  was  a  village  very  near  to  Jerusalem.  What 
different  scenes  were  soon  to  be  witnessed  at  those  two  places  !  In 
Bethany  the  Lord  would  restore  another's  life  ;  in  Jerusalem  lay  down 
his  own !  But  though  he  knew  the  painful  trials  that  awaited  him, 
He  went  willingly  to  the  appointed  spot,  while  his  fearful  disciples  fol- 
lowed him  reluctantly.  Had  we  seen  them  on  their  journey,  we  might 
have  supposed  that  one  of  them  was  going  to  receive  honors,  and  the 
rest  to  endure  sufferings.  Whereas  it  was  He  who  went  boldly  be- 
fore, that  was  to  be  the  victim,  while  those  who  followed  trembling 
were  to  escape. 

The  Lord  Jesus  took  his  disciples  apart  to  unfold  to  them  the  his- 
tory of  his  approaching  sufferings.  He  took  them  apart,  because  he 
did  not  choose  to  declare  before  his  enemies  the  deeds  which  they 
would  commit  against  him  ;  for  such  declarations  would  have  em- 
boldened them  in  wickedness.  But  to  his  own  disciples  he  revealed 
even  the  particulars  of  the  awful  transactions.  On  this  occasion  it  is 
recorded  for  ihe  first  time  that  he  spoke  of  his  deliverance  to  the  Gen- 
tiles, and  of  the  insulting  spitting  of  his  enemies.  These  degrading 
circumstances  were  now  unfolded  to  his  disciples,  who  revered  him  as 
the  Son  of  God.  Had  they  understood  the  meaning  of  their  Master's 
words,  their  feelings  would  have  been  outraged,  and  barreled  up  to 
the  utmost  pitch.  Yet  the  words  seem  so  plain  that  we  can  scarcely 
conceive  how  they  could  have  been  misunderstood.  But,  perhaps,  as 
the  Lord  often  used  figurative  language,  the  disciples  supposed  that 
his  prophecies  concerning  himself  were  figurative  ;  perhaps,  though 
they  often  understood  him  literally  when  he  was  speaking  figuratively, 
they  thought  he  was  speaking  figuratively  when  he  was  speaking  liter- 
ally. This  is  still  the  great  difficulty  in  the  interpretation  of  prophecy, 
— to  distinguish  the  figurative  from  the  literal ;  and  perhaps  future 
ages  will  show  that  the  church  in  these  days  has  fallen  into  some  of 
the  same  errors  as  the  apostles. 

Great  was  the  loss  they  sustained  in  consequence  of  their  slowness 
of  understanding.  Had  they  been  prepared  to  see  their  Lord  bleeding 
on  the  cross,  they  would  not  have  forsaken  him  in  the  hour  of  distress  ; 
and  had  they  kept  in  mind  the  promise  of  his  rising  again,  they  would 
have  been  spared  the  bitterest  tears  they  ever  shed.  That  day  of  bit- 
ter tears  during  which  the  Prince  of  Life  lay  in  his  tomb,  would  have 
been  to  them  a  day  of  bright  hopes,  had  they  remembered  his  words. 
With  what  joy  would  they  have  hastened  to  the  grave  on  the  dawn  of 
the  third  day,  if  they  had  expected  to  hear  that  he  was  risen  !  In  look- 
ing back  on  our  past  lives,  can  we  not  remember  many  seasons  which 
would  not  have  been  so  sad  had  we  remembered  the  Saviour's  gracious 
promises  ? — seasons  of  doubt  and  perplexity  ; — seasons  of  suspense 
and  anxiety  ; — seasons  of  disappointment ; — seasons  of  bereavement ; 
— seasons  of  darkness  and  of  the  shadow  of  death  ?  When  those  sea- 
Bons  have  been  past  we  have  felt,  "  O  had  I  from  the  beginning  of  the 


350  THE  REQUEST  OF  THE   MOTHER  [aUG.  13. 

trial,  and  throughout  its  course,  remembered  my  Lord's  words,  '  Fear 
not,  I  am  with  thee,'  and  many  like  words,  what  bitter  pangs  should  I 
have  been  spared  !"  In  all  our  troubles  here  below  there  is  one  prom- 
ise that  ought,  above  all,  to  cheer  us.  It  is  his  promise,  "  I  will  come 
again,  and  receive  you  to  myself."  The  words  are  plain.  "  He  will 
come  again  !"  he  will  actually  come  in  a  glorious  body,  and  our  eyes 
shall  behold  him.     Come,  Lord  Jesus  !  come  quickly. 

Evening  Scripture  portion.     Isa.  XLIII.    Encouragement  to  trust  in  God. 


Matt.  XX.  20-28. — The  request  of  the  mother  and  sons  of  Zebedee. 

Was  it  a  right  request  that  the  sons  of  Zebedee  made  when  they 
asked  to  sit  at  the  right  and  left  hand  of  their  Lord  in  his  glory  ?  Was 
it  right  in  their  mother  to  plead  that  this  honor  might  be  conferred  on 
her  children  ?  A  desire  to  hQ  first  is  natural  to  the  human  heart  in  its 
fallen  state  ;  but  this  desire  is  the  cause  of  the  greater  part  of  the  dis- 
quietude and  discontent  that  prevail  among  men.  All  cannot  be  first ; 
therefore  if  all  desire  to  be  first,  all  hut  one  must  be  disappointed. 
And  will  that  one  be  happy  ?  None  are  so  miserable  as  the  proud. 
Nebuchadnezzar,  the  first  monarch  of  his  day,  was  a  miserable  man. 
What  an  account  we  read  in  the  prophet  Daniel  of  his  fears,  and  tre- 
mors, and  rage  !  On  one  occasion  his  spirit  was  troubled  by  his 
dreams,  and  on  another  through  his  fury  the  form  of  his  visage  was 
changed.  No  creature  can  be  happy  from  his  own  greatness  :  but  only 
from  knowing  the  greatness  of  God.  The  angels  are  happy,  because 
they  delight  in  seeing  God  upon  his  throne.  Adam  and  Eve  were 
happy  in  the  garden  of  Eden  till  they  desired  to  be  as  gods  ;  then 
ceasing  to  dehght  in  the  glory  of  their  Creator,  they  became  miserable. 
When  the  Holy  Spirit  enters  the  heart  of  man,  he  begins  his  work  by 
casting  down  "  every  high  thing  that  exalteth  itself  against  the  knowl- 
edge of  God."     (1  Cor.  X.  5.) 

Yet  true  believers  are  troubled,  as  long  as  they  remain  on  earth, 
with  sinful  feelings  ;  though,  as  they  grow  in  grace,  they  grow  in  hu- 
mility. The  apostles,  at  their  last  supper  with  their  Lord,  disputed 
who  should  be  greatest.  Let  us  be  on  our  guard  against  the  secret 
workings  of  ambition.  We  have  perhaps  ceased  to  desire  the  great 
things  of  this  world.  We  have  perhaps  no  desire  to  shine  in  gay  cir- 
cles, or  to  be  commended  by  irreligious  persons.  But  do  we  cherish 
a  wish  to  be  thought  much  of  by  religious  people  ?  to  be  commended 
above  our  fellow- Christians  ?  to  be  more  noticed,  more  admired,  more 
honored  ?  Whereas  we  ought  to  esteem  others  better  than  ourselves. 
Our  Saviour  has  set  the  most  wonderful  example  of  humility  by  coming 
into  this  world  to  minister  to  us,  and  even  to  give  his  own  precious 


AUG.  13.]  AND  SONS  OF  ZEBEDEE.  351 

life  as  a  ransom  for  our  sinful  souls.  Yet  with  what  gentleness  he 
answered  the  two  brethren  !  He  knew  they  had  forsaken  all  to  fol- 
low him  ;  he  knew  that  they  would  prefer  shame  and  suffering  with 
him,  to  any  honor  or  joy  apart  from  him  ;  therefore  he  treated  them 
with  tenderness,  though  he  did  not  promise  to  grant  their  request. 

The  words  in  ver.  23,  "  It  shall  be  given  to  them,"  are  written  in 
italics  to  show  that  they  were  inserted  by  the  translators  in  order  to 
make  the  sense  clear :  yet,  perhaps,  if  they  were  omitted  the  sense 
would  be  more  clear  :  for  Jesus  did  not  say  that  it  was  not  in  his 
power  tp  give  the  most  honorable  seats  to  whom  he  would.  We  know 
that  whatsoever  the  Father  doeth,  the  Son  doeth  likewise.  (John  v. 
19.)  This  is  what  he  said  :  *'  To  sit  on  my  right  and  on  my  left  hand 
is  not  mine  to  give,  hut  for  whom  it  is  prepared  of  my  Father."  The 
Son  will  bestow  honor  according  to  the  decrees  of  the  Father. 

Though  the  Saviour  concealed  from  the  apostles  what  they  desired 
to  know,  he  told  them  some  things  that  must  have  been  strange  and 
unwelcome.  He  revealed  to  them  that  they  must  partake  of  his  own 
bitter  sufferings.  This  is  the  first  lime  in  which  it  is  recorded  that  he 
spoke  so  openly  of  the  sufferings  of  his  apostles.  The  terms  in  which 
he  spoke  of  their  future  trials  were  suited  to  sweeten  them  to  their 
affectionate  hearts.  It  was  out  of  his  own  cup  the  two  brethren  were 
to  drink,  and  in  his  own  baptism  they  were  to  be  baptized.  It  is  this 
thought  that  has  sustained  many  believers  under  persecution,  and  has 
strengthened  them  even  to  endure  the  burning  flame,  or  the  bloody 
cross.  But  not  martyrs  only, — all  true  Christians  suffer  with  their 
Lord.  There  is  no  sorrow  that  we  can  ever  experience  that  our  Lord 
has  not  tasted^rsi ;  and  he  has  tasted  it,  not  only  that  he  might  take 
away  our  guilt,  but  also  that  he  might  sympathize  in  our  grief.  He 
knew  all  that  James  and  John  would  be  called  to  endure ;  and  he 
knows  also  what  each  of  us  will  be  appointed  to  bear.  He  could  have 
told  James  that  the  sword  of  Herod  would  cut  short  his  days  before 
those  of  any  of  the  other  apostles,  and  he  could  have  told  John  that  the 
cruel  decree  of  Domitian  would  banish  him  in  his  old  age  to  the  Isle 
of  Patmos,  to  dwell  among  convicted  criminals.  And  he  could  tell 
each  of  us  what  losses  we  shall  sustain,  what  pangs  we  shall  suffer, 
what  death  we  shall  die.  But  he  forbears  to  tell  us  more  than  that 
through  much  tribulation  we  must  enter  the  kingdom  of  God.  Who 
shall  occupy  the  places  at  his  right  hand  and  at  his  left  he  has  re- 
vealed to  none  ;  but  though  their  names  are  secret,  their  characters  are 
manifest :  they  will  be  humble.  Whether  they  will  be  missionaries, 
or  martyrs,  or  whether  they  will  be  beggars  or  slaves,  we  know  not ; 
but  this  we  know,  they  will  be  self-denying  and  self-abased  followers 
of  their  lowly  Lord. 

Evening  Scripture  portion.    S  Cor.  X.    Against  vain-glory. 


352  BLIND  BARTIMiEUS.  [aTJO.  14. 


Mark  X.  46  to  end. — Blind  BartimcBus. 

In  the  history  of  earthly  princes  we  do  not  often  hear  ot  the  poor 
and  afflicted,  but  of  brave  generals  and  wise  senators.  In  the  history 
of  the  Prince  of  peace  we  meet  continually  with  anecdotes  of  beggars 
and  outcasts.  Those  whom  men  overlooked  and  spurned  were  the 
objects  of  his  most  tender  regard.  The  blind,  as  among  the  most 
helpless,  received  signal  tokens  of  his  favor.  On  one  occasion  we 
read  of  a  blind  man  who  was  brought  to  him  by  his  friend.  (See 
Mark  ix.)  Bartimseus  appears  to  have  had  no  friends  to  assist  him  ; 
if  he  had  a  friend,  it  was  that  blind  man  who  sat  with  him  begging, 
and  was  as  helpless  as  himself.  Far  from  being  encouraged  to  come 
to  Jesus,  he  was  rebuked  by  the  multitude,  and  charged  to  hold  his 
peace.  Many  persons  anxious  about  their  salvation  have  been  placed 
in  the  same  circumstances.  No  friend  has  offered  to  lead  them  to  the 
Saviour,  while  many  have  rebuked  them  for  their  concern  about  their 
souls. 

On  another  occasion  the  Lord  passed  by  a  blind  man,  and  restored 
his  sight  without  waiting  to  be  asked,  for  that  blind  man  knew  neither 
the  Saviour's  name,  nor  his  power,  till  they  were  revealed  to  him 
by  the  Lord  himself.  (See  John  ix.)  Bartimaeus,  far  from  being 
noticed  by  the  Lord,  could  obtain  for  a  long  while  no  answer  to  his 
earnest  entreaties.  His  case  was  more  trying  than  that  of  the  woman 
of  Canaan  ;  for  stern  answers  were  less  discouraging  than  no  answers 
at  all.  Besides,  she  could  follow  Jesus  with  her  cries,  while  Barti- 
maeus from  his  blindness  was  unable  to  find  his  way  to  his  Lord. 
Jesus  was  passing  by — would  soon  be  past — might  never  pass  that 
way  again,  (as  indeed  he  never  did ;)  it  was  a  short  opportunity ;  it 
seemed  likely  it  would  be  the  only  one.  All  things  were  against  the 
poor  blind  beggar ;  but  instead  of  being  disheartened,  he  "  cried  the 
more  a  great  deal."  There  are  some  who  leave  off  praying  without 
having  suffered  as  much  discouragement  as  poor  Bartimaeus.  If  their 
cold  and  careless  prayers  do  not  receive  an  immediate  answer,  they 
are  ready  to  give  up  the  case  as  lost,  and  to  try  no  more.  But  those 
who  persevere  in  fervent  prayer  shall  be  blessed  with  blind  Bartimaeus. 

At  length  Jesus  stood  still.  Thus  he  honored  the  beggar  in  the 
presence  of  the  surrounding  crowds.  He  commanded  him  to  be 
called.  Those  who  had  before  rebuked  him,  must  now  have  felt 
ashamed.  The  blind  man  was  evidently  agitated  and  distressed,  for 
those  who  called  him  said,  "  Be  of  good  comfort,  rise ;  he  calleth 
thee."  What  a  joyful  moment  was  this  !  With  what  haste  the  poor 
man  obeyed  the  summons  !  He  cast  away  his  outer  garment,  that  it 
might  not  retard  his  movements,  and  approached  his  compassionate 
friend.  Though  the  Lord  well  knew  his  desire,  he  induced  him  to 
express  it  in  his  own  words  :  for  he  loves  to  hear  the  petitions  of  his 
people.     Not  only  did  he  bestow  sight  on  Bartimaeus,  but  he  pro- 


AUG.  15.]  ZACCHEUS.  353 

nounced  these  words  of  commendation  :  *'  l^hj  faith  hath  made  thee 
whole."  This  assurance  must  have  been  dearer  to  the  poor  beggar 
than  even  his  bodily  sight,  for  it  implied  a  promise  of  eternal  blessed- 
ness. Though  the  Saviour  said,  ''  Go  thy  way,"  yet  the  grateful  man 
followed  his  deliverer. 

Thus  as  the  Lord  journeyed  towards  Jerusalem,  he  gathered  in  his 
train  fresh  monuments  of  his  power.  The  march  of  earthly  con- 
querors is  tracked  with  blood  ;  smoking  villages  and  mangled  corpses 
mark  the  way  which  they  have  trodden,  while  weeping  captives  are 
chained  to  their  triumphal  chariots.  But  the  Saviour  left  joy  behind  him 
wherever  He  went,  and  collected  new  trophies  of  his  mercy.  Thus 
will  He  come  at  the  last  day.  He  will  bring  his  saints  with  him  ;  he 
will  be  attended  by  those  whom  he  has  rescued  from  the  darkness  and 
blindness  of  sin  and  death,  from  the  grave  and  its  corruption,  from 
hell  and  its  horrors.  Shall  we  belong  to  that  triumphant  band  ?  Has 
Jesus  opened  the  eyes  of  our  minds  ?  Do  we  now  follow  him  in  the 
way? 

Evening  Scripture  portion.     Ps.  LXXXVI.     Prayer  for  mercy. 


Luke  XIX.  1-10. — Zaccheus. 

In  this  history  we  find  an  instance  of  a  spiritual  cure  wrought  by 
the  Lord.  Opening  the  eyes  of  Bartimaeus  was  not  so  great  a  work  as 
opening  the  heart  of  Zaccheus.  Though  the  Lord  was  continually 
hcaUng  the  lame  and  the  blind,  yet  it  was  not  to  heal  them  he  came 
into  the  world.  For  what  did  he  come  ?  Hear  his  own  declaration  : 
"  The  Son  of  man  is  come  to  seek  and  to  save  that  which  is  lost.'* 
But  men  in  general  (not  being  aware  of  their  lost  condition)  did  not 
apply  to  him  for  salvation,  as  they  did  for  the  healing  of  their  bodily 
infirmities.  Zaccheus  did  not  cry  for  mercy  as  Bartimaeus  did.  His 
desire  was  to  see  this  wonderful  prophet,  of  whom  he  had  heard  so 
much.  For  this  purpose,  being  little  of  stature,  he  climbed  into  a 
tree.  It  is  probable  he  would  have  been  satisfied  had  he  obtained  a 
good  view  of  the  Saviour,  as  he  passed  beneath.  How  much  aston- 
ished he  must  have  felt  when  the  Lord,  upon  coming  to  the  place, 
looked  up  and  said,  "  Zaccheus,  make  haste  and  come  down,  for  to- 
day I  must  abide  at  thy  house  !"  He  must  have  been  ready  to  ex 
claim,  as  Nathanael  once  didj  *'  Whence  knowest  thou  me  ?"  It  was 
evident  the  Lord  knew  not  only  his  name,  but  his  circumstances.  He 
knew  that  he  had  a  house  in  which  he  could  receive  guests.  He 
knew  more  than  this ;  he  knew  his  heart :  he  was  sure  that  Zaccheus 
was  willing  to  entertain  him  beneath  his  roof :  He  must  have  known 

45 


354  ZACCHEUS.  [aug.  la 

it,  for  He  Himself  had  made  him  willing.     On  no  other  occasion  is  il 
recorded  that  he  entered  without  invitation  the  house  of  a  stranger. 

It  was  indeed  a  singular  honor  that  was  conferred  upon  Zaccheus. 
It  was  his  privilege  to  show  hospitality  to  his  Lord  at  the  very  begin- 
ning  of  his  acquaintance  with  him ;  and  he  seems  to  have  been  con- 
scious of  the  greatness  of  the  privilege,  for  he  came  down  the  tree 
with  haste,  and  received  him  joyfully.  Whence  arose  his  joy? 
Though  curiosity  may  have  been  his  only  motive  for  ascending  the 
tree,  yet  some  higher  principle  seems  to  have  actuated  him  before  he 
descended.  Like  Nathanael  and  the  woman  of  Samaria,  he  may  have 
felt  that  none  but  the  true  Messiah  could  have  such  knowledge  of  him 
and  of  his  circumstances.  No  wonder  he  rejoiced  in  the  prospect  of 
an  opportunity  of  conversation  with  Him  who  knew  all  things. 

Very  interesting  intercourse  must  have  taken  place  beneath  the  roof 
of  Zaccheus  ;  but  very  httle  is  recorded.  In  a  short  space  of  time, 
the  master  of  the  house  had  learned  so  much  of  the  will  of  his  Lord, 
as  to  stand  up  and  make  public  declarations  and  confessions.  He  de- 
clared he  would  give  half  of  his  goods  to  the  poor  :  he  confessed  that 
he  had  by  false  accusations  (or  by  overcharging  when  he  gathered  the 
pubhc  taxes)  defrauded  some  persons  :  he  promised  to  restore  to 
them /oz/r  times  what  he  had  taken.  It  is  a  good  sign  when  those  who 
are  impressed  with  religious  truth  begin  by  making  restitution,  asking 
pardon  of  those  whom  they  have  offended,  and  adopting  an  entirely 
new  course  of  life. 

The  gracious  Saviour  was  not  slow  to  honor  the  good  resolutions 
of  Zaccheus.  He  gave  him  the  title  of  a  son  of  Abraham ;  thus 
showing  that  it  was  his  faith  that  had  produced  his  holy  determination. 
Had  the  honorable  young  ruler  possessed  the  faith  of  Zaccheus,  he 
would  not  have  refused  to  part  with  all  his  possessions  at  the  command 
of  Christ.  But,  notwithstanding  his  attractive  qualities,  he  was  desti- 
tute of  that  precious  grace.  Zaccheus  possessed  it,  and  would  have 
held  back  nothing  from  his  Lord  that  he  had  been  called  lo  give  up. 
No  doubt  he  would  have  gladly  followed  him  in  the  way ;  but  it 
seems  he  had  duties  to  discharge  at  home.  It  was  his  part  to  endea- 
vor to  bring  every  member  of  his  household  to  the  knowledge  of  his 
Saviour.  Could  he  forget  the  encouraging  assurance,  "  This  day  is 
salvation  come  to  this  house  /"  Those  who  belonged  to  his  family 
might  henceforth  count  themselves  blessed.  The  visit  of  their  divine 
guest  was  to  them  the  earnest  of  eternal  bliss. 

There  is  a  period  in  the  history  of  some  families  when  true  rehgion 
first  finds  admittance.  Various  are  the  means  by  which  it  gains  en 
trance  :  sometimes  it  is  through  a  pious  friend,  and  sometimes  through 
a  pious  servant :  in  some  cases  the  family  are  led  to  hear  a  faithful 
minister,  in  others — to  read  a  holy  book  :  but  wliatever  are  the  7neans 
employed,  that  period  is  memorable  indeed  when  the  first  member  of 
a  family  turns  to  the  Lord  with  all  his  heart.  That  member  will  not 
rest  satisfied  with  serving  God  alone ;  he  will  offer  prayers,  and  use 


AUG.  16. J         PARABLE  OF  THE  TEN  POUNDS.  355 

persuasions,  till  his  children  or  his  parents,  his  brethren  and  his  sis- 
ters, unite  in  the  same  blessed  service. 

Evening  Scripture  portion.    Joshua  XXIV.    Holy  resolutions. 


Luke  XIX.  11-19. — The  first  part  of  the  parable  of  the  ten 

pounds. 

This  parable  was  related  to  correct  a  mistake  into  which  many  of 
the  Lord's  disciples  had  fallen.  They  thought  that  tne  kingdom  of 
God  should  immediately  appear.  They  were  not  wrong  in  supposing 
that  the  kingdom  of  God  would  one  day  be  established  upon  the 
earth  ;  for  it  will  be  set  up  with  power  and  great  glory  ;  but  they  were 
wrong  in  supposing  that  the  time  was  already  come.  There  will  be 
great  voices  in  heaven,  saying,  "  The  kingdoms  of  this  world  are  be- 
come the  kingdoms  of  our  Lord  and  of  his  Christ,  and  he  shall  reign 
forever  and  ever."  But  before  those  acclamations  will  be  heard,  many 
events  must  take  place.  The  Lord  had  already  prepared  James  and 
John  for  enduring  sufferings^  before  they  could  be  exalted  to  honor ; 
and  now  he  prepared  all  his  disciples  for  performing  services  before 
they  could  partake  of  rewards.  Zaccheus  had  just  shown  his  willing- 
ness to  serve  the  Lord,  by  making  promises  of  restitution  to  the  in- 
jured, and  of  liberality  to  the  poor.  His  spirit  ought  to  be  the  spirit 
of  all  the  followers  of  Christ.  Though  we  can  only  be  saved  by  free 
grace,  yet  we  must  show  our  gratitude  for  this  free  salvation  by  our 
works. 

The  Lord  Jesus  compared  himself  in  this  parable  to  a  nobleman  who 
went  into  a  far  country,  to  receive  a  kingdom  from  his  monarch,  and 
who  returned  to  that  kingdom  to  take  possession  of  it.  It  was  in  this 
manner  that  Judea  and  Galilee  were  bestowed  by  the  Emperor  of 
Rome  upon  those  noblemen  who  ruled  over  them.  The  rulers  were 
invested  with  their  power  at  Rome,  and  when  invested  they  returned 
to  the  countries  they  were  appointed  to  govern. 

Before  the  nobleman  in  the  parable  departed,  he  intrusted  each  of 
his  ten  servants  with  a  pound.  Thus,  before  the  Lord  ascended  to  his 
Father,  he  charged  all  his  disciples  to  serve  him  faithfully  until  the 
day  of  his  return.  It  was  not  the  apostles  alone  who  received  this 
charge.  All  who  believe  in  Christ  are  bound  to  devote  themselves  to 
his  service. 

The  pound  represents  those  various  ways  of  doing  good  which  God 
has  placed  within  our  reach.  Though  in  this  parable  each  servant  had 
the  same  sum  committed  to  his  keeping,  yet  another  parable  shows  us 
that  all  Christians  do  not  enjoy  equal  opportunities  of  usefulness  :  but 
aU  enjoy  some,  and  all  are  required  to  improve  those  they  possess. 


356  PARABLE  OF  THE  TEN  POUNDS.  [aUG.  16 

In  the  days  of  the  apostles  believers  were  endowed  with  miraculous 
powers,  which  they  were  bound  to  use  in  the  service  of  their  Lord  : 
as  St.  Paul  declares,  "The  manifestation  of  the  Spirit  is  given  to 
every  man  to  profit  withal."  (1  Cor.  xii.  7.)  In  these  days,  though 
miraculous  powers  are  no  longer  possessed,  there  are  many  ways  in 
which  good  may  be  done. 

By  gifts,  by  instruction,  by  example,  and  by  prayer.  Christians  may 
promote  the  glory  of  God. 

Those  who  possess  property  can  bestow  bread  on  the  hungry,  and 
scatter  food  for  the  soul  by  distributing  Bibles  and  tracts,  and  by  pro- 
moting the  preaching  of  the  gospel  all  over  the  world. 

But  some  who  are  not  able  to  give  much  are  able  to  instruct.  A 
word  dropped  in  season,  even  by  a  child,  has  sometimes  saved  a  soul. 

Example  is  still  more  powerful  than  instruction.  Those  who  would 
be  offended  by  advice,  are  often  convinced  by  a  holy  life,  a  meek  de- 
meanor, and  a  forgiving  spirit.  Therefore  the  apostle  Peter  charges 
those  women  who  have  unbelieving  husbands,  to  endeavor  to  win  them 
by  their  Christian  behavior.   (1  Peter  iii.  1.) 

There  is  another  mode  of  doing  good,  which,  though  the  most  se- 
cret of  all,  is  the  most  effectual :  it  is  prayer.  The  good  that  prayer 
has  done  will  never  be  known  till  the  last  day.  Then  it  will  be  seen 
that  those  who  could  be  useful  in  scarcely  any  other  way,  brought 
down  blessings  by  their  prayers.  It  is  recorded  of  a  poor  man,  who 
was  for  a  long  season  confined  to  his  bed  by  sickness,  that  he  made  it 
his  daily  employment  to  pray  that  light  might  enter  the  various  dark 
villages  in  his  neighborhood.  Every  one  of  those  villages  for  which 
he  thus  separately  prayed,  enjoyed,  in  the  course  of  a  few  years,  the 
light  of  the  Gospel.  It  will  often  be  found  that  conversions  are  an- 
swers to  the  prayers  of  some  pious  relation.  Delightful  discoveries 
will  hereafter  be  made  concerning  our  obligations  to  those  who  prayed 
for  us. 

It  may  well  astonish  us  to  think  the  Lord  will  reward  the  imperfect 
services  of  his  sinful  creatures.  Even  our  prayers  are  mixed  with  sin. 
Every  good  action  has  some  alloy  of  evil  in  the  motive,  some  defect  in 
the  performance,  and  is  too  often  followed  by  self-complacence  in  the 
recollection.  The  same  precious  blood  which  blotted  out  our  sinful 
deeds,  is  needed  to  cleanse  our  Hghteous  deeds  from  all  their  pollu- 
tions. Never  will  the  faithful  servants  of  Christ  feel  more  abased  in 
their  own  eyes  than  when  they  hear  their  Master  say,  "Well  done." 
Even  the  angels,  who  have  done  the  will  of  God  without  fault  since 
the  creation,  count  it  a  privilege  to  be  permitted  to  serve  him.  What, 
then,  will  those  who  have  served  him  so  imperfectly,  feel  when  they 
are  exalted  to  posts  of  honor,  and  intrusted  with  authority  and  power  f 

Evening  Scripture  portion.    Rom.  XII.     Christian  duties. 


AUG.  17.]         PARABLE  OF  THE  TEN  POUNDS.  357 


Luke  XIX.  20-28. —  The  last,  part  of  the  parable  of  the  ten  pounds. 

This  parable  contains  a  most  solemn  warning  to  the  professed  ser- 
vants of  Christ.  Not  to  live  to  God's  glory  is  a  fatal  sin.  To  make 
no  efforts  to  please  our  heavenly  Master  is  a  sign  that  we  do  not  love 
him.  Did  that  servant  love  him  who  hid  the  pound  in  a  napkin  ?  His 
language,  as  well  as  his  conduct,  proves  that  he  did  not.  What  a 
character  he  ascribes  to  his  Lord  !  He  calls  him  an  austere  man,  one 
who  is  rigorous,  exacting,  and  severe.  Who  could  love  such  a  Mas- 
ter !  Those  who  think  in  this  manner  of  God  do  not  try  to  please 
him.  They  give  up  the  attempt  in  despair.  They  say  to  themselves, 
"  If  I  were  to  give  away  large  sums,  perhaps  I  should  only  waste  my 
money  and  do  no  good.  If  I  were  to  labor  from  morning  to  night  in 
teaching  and  exhorting,  perhaps  I  should  only  waste  my  breath  ;  no 
one  might  attend  to  my  instructions.  If  I  were  to  pray  without  ceas- 
ing for  the  conversion  of  my  fellow-creatures,  perhaps  God  would  not 
grant  my  prayers." 

It  is  very  wicked  to  entertain  such  thoughts,  for  God  has  given  gra- 
cious promises  of  success  to  those  who  labor  in  his  service.  He  has 
said,  *'  Cast  thy  bread  upon  the  waters,  and  thou  shalt  find  it  after 
many  days."  (Eccles.  xi.  1.)  He  has  said  again,  **  He  that  goeth 
forth  weeping,  bearing  precious  seed,  shall  doubtless  come  again  with 
joy,  bringing  his  sheaves  with  him."  (Ps.  cxxvi.  6.)  He  has  said 
again,  "  Whatsoever  you  shall  ask  in  prayer,  believing,  ye  shall  re- 
ceive."    (Matt.  xxi.  22.) 

If,  notwithstanding  all  these  promises,  we  persist  in  thinking  that 
God  might  leave  us  to  labor  in  vain,  we  make  him  a  liar.  Sometimes 
God  does  not  grant  speedy  success,  but  he  remembers  what  each  does 
for  his  name's  sake,  and  he  will  acknowledge  every  effort  at  the  last 
day.  In  general  he  blesses  the  labors  of  his  servants  beyond  their 
highest  expectations.  Ask  aged  believers  who  devoted  themselves 
early  to  his  service,  whether  they  expected,  at  the  beginning  of  their 
course,  to  reap  so  rich  a  blessing  as  they  have  reaped.  The  words  of 
the  dying  Count  Zindendorf  are  memorable.  He  said,  "  I  expected 
to  bring  but  a  few  heathen  to  the  knowledge  of  the  Lord,  and,  lo ! 
thousands  have  believed."  Mr.  Charles,  of  Bala,  little  thought,  when 
he  was  seeking  a  method  by  which  to  supply  Wales  with  Bibles,  that 
his  desire  would  lead  to  the  formation  of  a  Society  which  should  fill 
the  world  with  Bibles.  The  last  day  will  fully  show  what  abundant 
showers  of  blessings  have  attended  the  labors  of  the  faithful.  Some 
who  have  scattered  innumerable  tracts,  and  who  have  not  known  what 
became  of  them,  will  then  learn  the  histories  of  those  silent  messen- 
gers, to  their  own  unspeakable  joy.  * 

But  what  will  be  the  overwhelming  sorrow  of  those  who  have  done 
nothing  for  their  Lord !  The  pound  they  possessed  will  be  taken 
away  from  them.     No  further  opportunities  of  glorifying  God  will  be 


358  CHRIST  CONVERSES  WITH  MARTHA.  [aUG.  18 

granted  to  them.  In  hell  there  is  no  possibility  of  serving  Him.  But 
in  heaven  there  will' be  opportunities  of  glorifying  Him  through  the 
ages  of  eternity.  The  saints  will  not  find  their  rest  less  refreshing, 
because  it  will  be  spent  in  the  worship  of  God,  and  in  labors  of  love. 

The  last  words  of  the  parable  contain  an  allusion  to  those  enemies 
whom  the  Lord  was  going  to  encounter  at  Jerusalem — those  enemies 
who  said,  "  We  will  not  have  this  man  to  reign  over  us."  How  won- 
derful was  the  courage  with  which  the  Shepherd  led  his  little  flock 
towards  the  scene  of  his  own  painful  death  !  He  went  before^  ascend- 
ing up  to  Jerusalem.  How  insignificant  are  all  the  services  which  we 
can  perform  to  please  him,  when  compared  with  the  sufferings  he  en- 
dured to  save  us  ! 

Evening  Scripture  portion.    Acts  IX.  32  to  end.    Dorcas. 


John  XI.  17-27. — Christ  converses  with  Martha  at  Bethany. 

How  mingled  were  the  feelings  with  which  Martha  went  to  meet 
her  heavenly  Friend  !  Joy  she  must  have  felt  because  he  was  come 
at  last — grief  because  he  had  not  come  sooner.  It  appeared  to  her  an 
unfortunate  coincidence  that  her  brother  should  have  been  seized  with 
a  fatal  illness  at  a  time  when  Jesus  was  absent.  She  expressed  this 
feeling  as  soon  as  she  beheld  him,  saying,  "  If  thou  hadst  been  here 
my  brother  had  not  died."  But  what  appeared  an  unfortunate  coinci- 
dence was  in  truth  a  divine  arrangement.  The  Lord  himself  viewed 
these  circumstances  in  a  diflferent  light,  when  he  said  to  his  disciples, 
"  I  am  glad  for  your  sakes  that  I  was  not  there,  to  the  intent  ye  might 
believe." 

But  why  did  Martha  say,  "  If  thou  hadst  been  here."  Was  not 
Jesus  always  there  and  everywhere  ?  Yes ;  but  she  knew  it  not. 
She  needed  not  have  sent  a  messenger  to  inform  him  of  her  brother's 
llness  :  ?i  prayer  would  have  reached  him  from  the  furthest  end  of  the 
world.  He  witnessed  the  expiring  agonies  of  Lazarus,  and  told  his 
disciples  when  he  fell  asleep.  There  is  not  one  of  his  numerous 
family  that  has  occasion  to  say  with  a  sigh,  "  If  thou  hadst  been  here." 
When  those  we  love  droop  and  die,  it  is  not  because  Jesus  is  not  near, 
but  because  he  designs  to  bring  us  nearer  to  himself  by  separating  us 
from  the  creature. 

It  was  natural  that  Martha  should  have  hoped  for  the  restoration  of 
her  brother,  when  she  had  heard  of  so  many  being  restored  to  health 
who  were  not  reckoned  among  the  friends  oi  Jesus.  It  seemed  hard 
to  her  that  one  he  so  tenderly  loved  should  not  participate  in  those 
benefits.  Some  faint  hope  was  lingering  in  her  heart  when  she  said, 
"  But  I  know  that  even  now  whatsoever  thou  wilt  ask  of  God,  God 


AUG.  19.]  CHRIST  CONVERSES  WITH  MARTHA  359 

will  give  it  thee."  Though  she  does  not  appear  to  have  understood 
fully  the  power  of  Jesus,  yet  she  understood  one  important  truth,  that 
he  continually  taught  to  his  disciples.  It  was  this  :  that  the  Father 
loved  his  Son,  and  granted  all  his  petitions.  The  Son  of  God  is  the 
channel  of  the  Father's  mercy.  Whatever  we  desire  we  must  ask  in 
his  name,  for  we  can  only  receive  it  through  Him. 

The  Lord's  reply  was  suited  to  fill  Martha's  hear^with  joy,  "  Thy 
brother  shall  rise  again."  Had  Jesus  added  the  words  "  this  day," 
the  sorrowing  sister  would  indeed  have  rejoiced  :  but  she  was  unsatis- 
fied with  the  distant  prospect  of  the  resurrection  at  the  last  day.  She 
wanted  her  brother's  society  to  cheer  her  while  she  lived ;  and  she 
was  not  willing  to  wait  till  all  the  just  should  rise  to  enjoy  eternal  life. 
The  gentle  Saviour  did  not  rebuke  the  human  weakness  betrayed  in 
the  hour  of  sorrow.  But  he  made  use  of  this  opportunity  to  instruct 
her  concerning  spiritual  truths.  Had  she  in  former  days,  like  Mary, 
sat  at  his  feet,  perhaps  she  would  have  been  more  familiar  with  divine 
doctrines. 

How  many  hearts  have  thrilled,  in  hearing  these  words  uttered 
when  the  beloved  form  of  a  child  or  a  parent,  a  brother  or  a  sister,  has 
been  carried  to  the  grave  !  "  I  am  the  resurrection  and  the  life  ;  he 
that  believeth  in  me,  though  he  were  dead,  yet  shall  he  live,  and  who- 
soever liveth  and  believeth  in  me  shall  never  die." 

The  Saviour  taught  by  these  declarations,  that  none  really  live,  ex- 
cept those  who  beheve  in  him  ;  and  that  none  really  die,  except  those 
who  do  not  believe.  To  breathe, — to  move, — to  feel  pain  or  pleasure, 
— that  is  not  to  live :  to  know  God, — to  love  him, — to  be  like  him, — 
that  is  to  live  indeed.  To  lie  for  a  time  in  the  tomb  while  the  spirit 
rests  above, — that  is  not  to  die ;  to  be  cast  into  the  lake  of  fire, — that 
is  to  die.  Do  we  believe  this  ?  Then  are  we  happy  indeed,  if  we 
can  say  with  Martha,  *'  I  believe  that  thou  art  the  Christ,  the  Son  of 
God,  which  should  come  into  the  world."  If  we  really  believe  this, 
we  live  now  the  only  happy  life  that  can  be  enjoyed  on  earth ;  if  we 
really  believe  this  we  shall  never  die,  but  only  fall  asleep  in  Jesus. 

Many  on  their  dying  beds,  when  they  have  been  asked  whether 
Jesus  was  precious,  have  replied,  "  Never  so  precious  as  now."  But 
it  is  not  only  on  our  own  dying-beds  that  we  may  hope  to  feel  him 
precious.  When  we  see  the  eyes  we  loved  closed  in  death,  then  we  feel 
that  we  owe  all  the  peace  we  shall  henceforth  enjoy  to  Him  in  whom 
the  dear  departed  sleeps  securely;  then  we  feel,  "Were  it  not  for  Jesus, 
I  should  have  no  hopes  of  seeing  my  friend,  my  child  again ;  nor  any 
assurance  that  he  is  happy  while  absent  from  me.  But  now,  when  I 
lie  down,  I  think  his  spirit  needs  no  rest ;  and  when  I  rise  up,  I  think, 
while  I  have  been  resting,  his  spirit  has  been  uniting  with  the  angels — 

'  Who  all  night  long  unwearied  sing 
The  praises  of  their  heavenly  king.' " 

Evening  Scripture  portion.     1  Cor.  XV.  1-34.     The  power  of  ChrisVs  resurrecium. 


360  CHRIST  GOES  TO  THE  TOMB  OF  LAZARUS.  [aUG.  19. 


John  XI.  28-36. — Christ  goes  to  the  tomb  of  Lazarus. 

No  other  words  could  have  conveyed  such  joy  to  Mary's  heart  as 
those  that  Martha  v^^hispered  in  her  ear,  "  The  Master  is  come,  he 
calleth  for  thee."  Yet  her  joy  was  mingled  with  bitter  regrets  that 
she  had  not  hear^  the  welcome  tidings  h^ore  Lazarus  expired. 

Martha  called  her  sister  secretly.  Perhaps  she  did  not  wish  that 
the  Jews  who  sat  around  should  accompany  them  to  meet  their  Lord, 
for  many  of  those  Jews  did  not  believe  in  him.  The  presence  of  un- 
believers is  felt  to  be  a  painful  constraint  by  those  who  desire  to  open 
their  hearts  to  Jesus.  It  will  be  one  of  the  delights  of  heaven  to  feel 
that  every  thing  there  sympathizes  in  all  the  communications  that  take 
place  between  the  saints  and  their  Saviour. 

But  these  Jews  appear  to  have  been  much  interested  in  Mary's 
grief ;  and  when  they  saw  her  arise  they  followed  her,  thinking  she 
was  going  to  weep  at  her  brother's  grave.  They  little  imagined  how 
wonderful  a  scene  they  would  soon  behold.  They  must  have  been 
astonished  to  see  Jesus  waiting  on  the  road.  Mary  then  fell  down  at 
his  feet,  and  uttered  the  very  same  words  that  Martha  had  used  before, 
*'  If  thou  hadst  been  here  my  brother  had  not  died."  This  was  all 
that  Mary  could  express.  It  appears  that  her  grief  was  more  over- 
whelming than  her  sister's.  We  do  not  hear  that  Martha  fell  down  at 
the  Redeemer's  feet ;  nor  that  she  wept  as  Mary  did.  Some  spirits 
are  more  bowed  down  by  grief  than  others.  The  Lord  knows  the 
frame  of  each  of  his  creatures,  and  what  each  is  able  to  bear.  We 
are  apt  to  pass  harsh  judgments  upon  one  another ;  sometimes  calling 
those  unfeeling  who  sustain  sorrow  with  composure,  and  looking  upon 
others  as  rebellious  against  God  who  faint  beneath  its  weight.  But 
the  Lord  deals  gently  with  the  sorrowful :  instead  of  reproving  Mary's 
tears,  he  shed  tears  also. 

Next  to  the  history  of  his  shedding  his  blood,  this  is  the  most  touch- 
ing, which  tells  us  of  his  shedding  tears.  These  tears  were  the  tokens 
of  deep  trouble  within.  Before  he  shed  them,  it  is  said  that  "  he 
groaned  in  spirit,  and  was  troubled."  Though  he  knew  that  Mary's 
grief  would  soon  be  assuaged,  he  felt  for  her  actual  sorrow  ;  and  not 
for  hers  only,  but  for  the  sorrow  of  the  unbelieving  Jews  that  accom- 
panied her.  There  is  nothing  that  so  much  solaces  a  mourner  as  to 
leel  that  he  does  not  mourn  alone.  There  is  not  one  who  has  heard 
how  Jesus  shed  these  tears  who  ought  to  think  he  mourns  alone. 
Even  if  he  does  not  love  the  Saviour,  yet  that  Saviour /eeZ^  for  him, 
because  he  is  the  work  of  his  own  hands. 

But  it  was  not  sympathy  alone  that  he  bestowed  upon  the  weeping 
train;  he  hastened  to  remove  the  cause  of  their  sorrow,  saying,  "  Where 
have  ye  laid  him  ?"  Even  we  (selfish  as  we  are)  have  experienced 
the  sweetness  of  giving  pleasure,  especially  to  those  we  love.  But 
who  can  -lonceive  the  delight  the  Redeemer  felt  whenever  he  caused 


AUG.  20.]  THE  RESURRECTIOT^i  OF  LAZARUS  361 

his  children  to  rejoice  !  This  was  the  bright  color  in  his  sorrowful 
life  ;  he  created  more  joy  than  any  being  has  ever  done  that  has  dwell 
upon  earth.  How  his  gracious  heart  must  have  glowed  with  the  an- 
ticipation of  the  approaching  scene,  as  he  advanced  towards  the  tomb 
of  Lazarus  !  And  now,  as  years  roll  on,  our  Redeemer  sees  the  day 
approaching  which  is  to  be  the  happiest  that  ever  yet  has  dawned 
upon  this  world.  It  was  a  happy  day  when  the  foundation  of  the 
world  was  laid,  for  then  the  morning  stars  sang  together  for  joy.  It 
was  a  happy  day  when  Adam  and  Eve  first  beheld  this  fair  creation, 
and  sang  their  earliest  anthem  to  its  great  Creator.  It  was  a  happy 
night  when  the  shepherds  heard  the  angels  announce  the  birth  of  the 
Babe  of  Bethlehem.  It  was  a  happy  morn  when  the  women  who 
visited  the  sepulchre  heard  angels  say,  "  The  Lord  is  risen."  But  no 
day  nor  night  has  yet  been  seen  as  happy  as  that  last  day  will  be, 
when  the  ransomed  of  the  Lord  shall  return,  and  come  to  Zion  with 
songs,  and  everlasting  joy  upon  their  heads.  Of  all  the  happy  multi- 
tude then  assembled,  not  one  will  feel  so  vast  a  tide  of  happiness 
springing  up  in  his  soul  as  the  Redeemer  himself — as  He,  who  will 
be  the  fountain  of  all  the  joy  flowing  in  every  bosom.  Then  he  will 
behold  the  travail  of  his  soul,  and  be  satisfied — satisfied  that  he  left 
his  throne  of  glory  ;  satisfied  that  he  trod  this  sorrowful  earth ;  satis 
fied  that  he  bled  upon  the  cross  ;  satisfied  that  he  loved  us,  and  wash- 
ed us  from  our  sins  in  his  own  blood. 

Evening  Scripture  portion.    Is.  LXIII.     The  sympathy  of  Christ. 


John  XL  37-44. — The  resurrection  of  Lazarus. 

When  Jesus  was  on  earth  how  little  was  his  conduct  understood  by 
men  !  Those  Jews  who,  seeing  his  tears,  said,  "  Behold  how  he  loved 
him  !"  were  mistaken  in  supposing  that  it  was  grief  for  Lazarus  that 
caused  them  to  flow ;  but  those  were  more  mistaken  who  harbored 
suspicions  of  his  faithfulness.  Some  ventured  to  hint  that  he  might 
have  prevented  the  death  of  Lazarus.  '*  Could  not  this  man,  which 
opened  the  eyes  of  the  blind,  have  caused  that  even  this  man  should 
not  have  died  ?"  It  is  not  surprising  that  unbelievers  should  entertain 
such  thoughts.  But  how  is  it  that  believers,  in  time  of  trouble,  ever 
indulge  the  same  ?  When  they  are  overtaken  by  calamities,  they  are 
often  tempted  to  inquire,  "  Why  did  God  permit  these  afflictions  ? 
Surely  He  could  have  preserved  me  from  this  evil.  What  have  I  done 
to  offend  him  that  He  has  exposed  me  to  such  sharp  trials  ?"  But  all 
the  while  that  these  thoughts  are  going  on  in  the  mind,  the  Lord  is 
pursuing  his  own  gracious  purposes.     Perhaps  deliverance  is  near  at 

46 


362  THE  RESURRECTION  OF  LAZARUS.  [aUG.  20 

hand ;  if  not  deliverance  from  the  temporal  evil,  yet  deliverance  from 
still  greater  evil. 

Unbelief  is  the  great  obstacle  in  the  way  of  the  Lord's  gracious  de- 
signs. When  he  gave  the  command,  "  Take  ye  away  the  stone,"  un- 
belief interfered.  Martha  had  once  said,  "  I  know  that  even  now^ 
whatsoever  thou  wilt  ask  of  God,  God  will  give  it  thee."  Yet  now  she 
hesitates  to  consent  to  the  removal  of  the  stone.  How  gently  the 
Lord  expostulates  with  her  !  "  Said  I  not  unto  thee,  that  if  thou 
wouldest  believe,  thou  shouldest  see  the  glory  of  God  ?"  He  warns 
her  against  shutting  herself  out  of  the  blessedness  he  was  preparing 
for  her.  The  Lord  loves  to  show  us  his  glory  in  delivering  ;  but  he 
cannot  do  it  if  we  will  not  confide  in  him.  Martha  listened  to  her 
Lord's  expostulation.     She  consented  to  the  removal  of  the  stone. 

What  a  moment  that  was  when  Jesus,  with  uphfted  eyes,  stood  be- 
fore the  open  tomb  !  All  was  still  within  the  cave,  for  death  was 
there  ; — and  surely  all  was  still  without,  while  the  Son  of  God  prayed 
to  his  Father  in  heaven.  The  first  sentence  bespoke  his  faith. 
"  Father,  I  thank  thee  that  thou  hast  heard  me."  The  next  showed 
his  confidence  in  his  Father's  love  :  "  I  knew  that  thou  hearest  me 
always."  The  last  displayed  his  own  love  to  sinful  men  :  "  Because 
of  the  people  which  stand  by  I  said  it,  that  they  may  believe  that  thou 
hast  sent  me."  He  knew  their  unbelief.  He  knew  that  some  accused 
him  of  doing  miracles  through  Satan's  power,  and  he  desired  to  con- 
vince them  that  He  and  the  Father  were  One.  Who  can  conceive  the 
breathless  expectation  that  filled  every  heart  when  he  uttered  the 
words,  "  Lazarus,  come  forth  ?"  Had  that  voice  not  been  obeyed,  it 
would  have  been  a  little  thing  that  the  sisters  had  never  again  beheld 
their  brother :  the  hopes  of  all  the  dead, — the  hopes  of  all  the  living, 
— the  hopes  of  generations  yet  unborn,  were  suspended  on  the  event  of 
that  moment.  Had  no  movement  been  heard  in  that  house  of  death, 
then  all  the  dead  would  have  slept  forever.  But  now  we  know  that 
all  that  are  in  the  graves  shall  hear  his  voice,  and  shall  come  forth  : 
they  that  have  done  good  unto  the  resurrection  of  life.  They  shall 
come  forth  as  Lazarus  did, — not  like  him  to  die  again,  but  to  live  for 
evermore.  They  shall  come  forth,  not  bound  in  grave-clothes,  but 
arrayed  in  white  robes  :  not  with  covered  faces,  but  with  countenances 
shining  like  the  sun  in  his  strength.  St.  John  has  not  described  the 
meeting  of  Lazarus  with  his  sisters  and  with  his  Lord  ;  it  is  left  for  us 
to  conceive  the  rapturous  greetings,  and  it  is  possible  for  us  to  con- 
cive  the  joy  of  that  loving  family  ;  but  it  is  impossible  for  us  to  form 
any  idea  of  the  meeting  of  the  saints  above,  with  each  other  and  with 
their  Lord.  Lazarus  found  his  sisters  the  same  as  he  had  left  them, 
and  they  found  him  the  same  mortal  creature  as  before.  But  hereafter 
every  saint  will  regard  his  companion  with  delighted  astonishment. 

Though  no  resemblance  we  can  trace, 
We  may  beUeve  we  see 


AUG    21. J  CAIAPHAS  PROPOSES  JESUS»  DEATH.  363 

The  dear  companion  of  our  race, 
From  sin  and  death  set  free. 

We  may  believe  that  shining  head, 

Adorn'd  with  rainbow  wreath. 
The  same  that  sank  upon  the  bed 

Damp  with  the  dews  of  death. 

Those  hps  that  smiles  seraphic  wear. 

Were  once  with  pain  compress'd ; 
That  face  than  summer  sea  more  fair, 

Was  once  with  care  distress'd  ; 

Those  eyes  that  now  with  glory  beam, 

We  oft  have  seen  to  weep  ; 
That  form  we  now  an  angeVs  deem, 

In  dust  we  saw  it  sleep. 

Too  little  thought  I  of  this  hour, 

When  weeping  o'er  thy  grave, 
I  saw  thee  crush'd  by  death's  dread  power, 

And  no  arm  near  to  save. 

But  then  thy  flesh  was  purified 

From  every  earthly  taint. 
That  here  with  Christ  thou  might'st  abide. 

And  shine  a  glorious  saint. 

Evening  Scripture  portion. 
Heb.  XII.     God's  design  in  chastening  his  people. 


John  XI.  45-52 — Caiaphas  proposes  that  Jesus  should  he  slain. 

Some  of  our  Saviour's  prayers  have  not  yet  been  fulfilled ;  but  the 
prayer  he  offered  up  at  the  tomb  of  Lazarus  was  granted  immediately. 
He  prayed  not  only  that  he  might  raise  Lazarus,  but  also  that  the 
miracle  might  cause  the  people  to  believe  that  his  father  had  sent  him. 
Here  is  the  answer  to  the  petition — "  And  many  of  the  Jews  which 
came  to  Mary,  and  had  seen  the  things  which  Jesus  did,  believed  in 
him."  In  the  end,  all  the  intercessions  of  the  Son  of  God  shall  receive 
their  accomplishment. 

But  some  of  the  Jews  went  their  ways  to  the  Pharisees  and  told 
them  what  things  Jesus  had  done.  What  an  instance  their  conduct 
affords  of  the  hardness  of  the  human  heart,  when  not  softened  by  di- 
vine grace  !  It  will  not  believe,  even  when  one  is  raised  from  the 
dead.  Perhaps  these  unbelieving  Jews  shed  the  tear  of  sympathy  in 
the  house  of  Mary — for  there  are  many  who  aic  enderly  attached  to 
their  friends,  who  are  full  of  enmity  against  the  Son  of  God. 

The  Pharisees  eagerly  listened  to  the  reports  of  these  malicious 
informers,  and  convened  a  council  to  consider  the  subject. 


364  CAIAPHAS  PROPOSES  JESUS'  DEATH.  [aUG.  21. 

It  was  in  this  assembly,  that  the  most  awful  crime  was  suggested 
that  man  has  ever  perpetrated — the  murder  of  the  Son  of  God.  It 
was  suggested  by  the  person  who  filled  the  most  holy  office  in  the 
world.  The  High  Priest  reproached  the  Pharisees  for  their  perplex- 
ity, saying,  "  Ye  know  nothing  at  all ;  nor  consider  that  it  is  expedient 
for  us  that  one  man  should  die  for  the  people,  and  that  the  whole  na- 
tion jDerish  not." 

See  how  he  veils  the  wickedness  of  his  scheme  by  a  specious  pre- 
text. He  dares  not  say,  "  Let  us  shed  innocent  blood  ;  let  us  rid  our- 
selves of  the  object  of  our  envy ;  let  us  falsely  accuse  him,  and  put 
him  to  death  unjustly T  Satan  teaches  men  to  hide  their  wickedness 
from  their  own  eyes,  lest  its  deformity  should  cause  them  to  start  back 
with  horror.  But  God  sees  men's  actions  as  they  really  are ;  their 
secret  sins  are  set  in  the  light  of  his  countenance.  It  would  astonish 
us  to  know  by  what  gentle  names  wicked  men  have  called  their  black- 
est actions.  Let  us  watch  lest  Satan  get  an  advantage  over  us,  and 
impose  some  sin  upon  us  by  giving  it  the  name  of  a  virtue. 

But  though  the  high  priest  spoke  hypocritically  when  he  proposed 
that  one  man  should  die  for  the  people,  he  also  spoke  prophetically. 
His  words  were  lying  words  in  the  sense  he  used  them ;  but  they 
were  true  in  another  sense,  which  he  knew  not  of.  While  his  heart 
was  under  the  power  of  Satan,  his  tongue  was  under  the  direction  of 
God  :  *'  He  spoke  not  of  himself."  As  the  Lord  put  woi^ds  into  the 
mouth  of  Balaam,  so  also  did  he  put  them  in  the  mouth  of  Caiaphas, 
though  it  was  Satan  put  feelings  into  his  heart.  Yet  his  words  only 
expressed  a  small  part  of  the  truth,  for  Jesus  died  not  for  that  people 
only,  but  he  died  that  he  might  gather  into  one  all  the  children  of  God 
scattered  abroad. 

It  is  the  desire  of  all  his  children  to  be  with  their  Father,  and  it  is 
the  desire  of  their  Father  to  have  all  his  children  with  him.  Sin,  like 
an  oppressive  tyrant,  has  scattered  his  family  abroad.  Death  divides 
them  from  each  other,  and  even  divides  their  souls  from  their  bodies. 
But  the  death  of  Christ  has  taken  away  the  guilt  of  sin^  and  has  de- 
stroyed the  power  of  death.  At  the  sound  of  the  last  trump,  the  bo- 
dies that  lay  mouldering  in  the  tombs,  or  forgotten  in  the  depths  of  the 
sea,  shall  be  glorified  and  united  to  the  happy  spirits  of  the  just. 
Those  who  were  born  in  different  ages  of  the  world,  or  who  were 
separated  by  vast  oceans,  shall  behold  each  other  for  the  first  time  in 
their  Father's  everlasting  home.  And  all  these  blessings  shall  flow 
from  the  awful  crime  suggested  by  the  high  priest.  Well  may  the 
plan  of  redemption  be  called,  "  The  mystery  of  His  ii?zZ/."  (Eph.  i.  9.) 
It  is  a  mystery  that  the  will  of  God  should  be  accomplished  by  the 
wickedness  of  man ;  that  the  purpose /orme^  in  heaven  should  be  exe- 
cuted by  hell.  But  herein  the  wisdom  of  God  is  displayed.  The 
author  of  sin,  even  Satan,  is  compelled  to  lend  his  hand  in  destroying 
nis  own  works,  and  his  own  kingdom.  He  knew  not  that  the  blood 
of  the  cross  would  make  peace,  and  would  reconcile  all  things  to  God, 


AUG.  22.]  CHRIST  RETIRES  TO  EPHRAIM.  365 

whether  they  be  things  in  earth  or  things  in  heaven  ;  he  knew  not  that 
even  his  own  servants,  when  sprinkled  with  that  blood,  would  revolt 
and  become  the  servants  of  God.  (Col.  i.)  Had  he  known  it,  he 
would  not  have  suggested  to  Caiaphas  the  guilty  expedient  of  causing 
one  man  to  die  for  the  people. 

Evening  Scripture  portion.    Numbers  XXIII.    Balaam's  prophecies. 


John  XI.  53  to  end. — Christ  retires  to  Ephraim. 

The  wicked  suggestion  of  Caiaphas  was  immediately  acted  upon. 
The  Pharisees  took  council  together  to  put  Jesus  to  death.  Accepta- 
ble advice  is  soon  followed.  How  great  is  the  guilt  of  the  man  who 
suggests  a  wicked  scheme  !  All  the  dark  deeds  that  have  ever  been 
committed,  were  suggested  by  some  man.  A  word  may  be  the  begin- 
ning of  a  train  of  horrors,  from  the  view  of  which  the  soul  recoils. 
What  woes  to  the  Jewish  people  flowed  from  the  crime  that  Caiaphsis 
proposed  ! 

The  Lord  (who  knew  all  things)  knew  of  the  consultation  which  his 
enemies  had  held,  and  of  the  scheme  which  they  had  formed  ;  and  as 
his  hour  was  not  yet  quite  come,  he  retired  for  a  short  time  to  a  small 
town  called  Ephraim.  It  was  so  small  a  place  that  its  name  is  scarcely 
mentioned  by  any  writer ;  but  it  is  supposed  that  it  was  situated  in  a 
valley  full  of  corn,  about  eight  miles  from  Jerusalem.  Here  the  dis- 
ciples enjoyed  another  season  of  confidential  intercourse  with  their 
Lord,  such  as  they  had  once  tasted  on  the  banks  of  Jordan.  How 
doubly  precious  would  this  opportunity  have  seemed  to  them,  had 
they  believed  they  must  so  soon  part  with  their  Divine  Teacher  !  It 
is  seldom  that  we  know  when  we  are  enjoying,  for  the  last  time,  the 
society  of  a  beloved  friend.  With  what  feelings  a  child  remembers 
the  last  prayer  a  parent  offered  up  in  the  presence  of  his  family,  while, 
perhaps,  neither  the  parent  nor  the  child  knew  it  was  the  last ! 

While  the  Lord  was  hidden  in  his  retreat,  the  Jews  were  assembling 
to  keep  the  passover  at  Jerusalem.  To  judge  from  the  numbers  that 
flocked  thither,  one  would  have  supposed  that  they  were  a  very  reli- 
gious people.  They  came  from  distant  parts  of  the  country,  and  they 
arrived  at  an  early  period,  in  order  to  go  through  various  purifications 
and  washings  commanded  in  the  law ;  but  they  did  not,  like  David, 
wash  their  hands  in  innocency,  before  they  approached  the  altar  of 
their  God.  (Ps.  xxvi.  6.)  There  may  be  a  full  attendance  at  the 
house  of  God,  and  even  at  the  Lord's  supper,  while  there  are  but  few 
spiritual  worshippers.  Such  religious  acts  obtain  for  those  who  per- 
form them  a  name  to  live  among  men ;  but  they  may  be  performed 
while  the  heart  is  dead  before  God.     Never  were  the  Jews  in  a  more 


866  MARY  ANOINTS  THE  LORD  JESUS.  [auG.  23. 

dangerous  state  than  when,  having  ceased  to  worship  graven  images, 
they  observed  with  strictness  the  ceremonies  of  the  law. 

The  people  who  stood  in  the  temple,  inquiring  whether  Jesus  was 
come,  and  wondering  whether  he  would  come  at  all,  little  knew  what 
deed  they  would  perpetrate  before  they  quitted  the  holy  city.  Now 
they  were  full  of  enthusiasm  for  the  Prophet  of  Nazareth ;  now  they 
extolled  him  as  the  greatest  that  had  ever  appeared  ;  now  they  were 
ready  to  receive  him  with  hosannas,  and  to  proclaim  him  king ;  but 
they  had  no  true  faith  and  love  rooted  in  their  hearts.  The  Lord 
would  not  trust  himself  in  their  hands,  and  therefore  hid  himself  till  his 
appointed  time  was  come. 

There  is  a  kind  of  faith  which  will  not  stand  the  day  of  trial !  there 
is  a  kind  of  love  which  is  put  out  by  the  breath  of  slander.  Some 
imagine  that  they  are  pious,  because  they  delight  in  listening  to  an 
eloquent  preacher.  Let  us  remember  how  anxious  the  Jewish  people 
were  that  Jesus  should  come  to  the  feast,  and  how  they  treated  him 
during  that  feast.  Do  we  know  Him  as  our  Saviour  from  sin  ?  Do 
we  feel  that  He  loved  us,  and  gave  himself  for  us  ?  Then  we  shall 
never  cease  to  love  him.  Though  the  disciples  sinfully  forsook  him 
in  the  hour  of  danger ;  yet  nothing  quenched  their  love ;  for  it  was 
founded  not  on  admiration  of  his  power,  but  on  gratitude  for  his  mercy. 

Evening  Scripture  portion.    Gen.  XXXVII.    Joseph  betrayed  by  his  brethren. 


John  XH.  1-8. — Mary  anoints  the  Lord  Jesus. 

We  have  now  reached  the  last  week  of  our  Saviour's  life.  On  the 
Saturday  evening  the  Jewish  Sabbath  was  over,  and  the  new  week 
began — the  most  eventful  week  that  had  been  known  since  the  begin- 
ning of  the  world — the  most  suffering  week  that  the  Son  of  man 
passed  upon  earth — and  the  most  sorrowful  week  that  his  Church  has 
ever  seen.  But  though  it  was  to  be  full  of  suffering  and  of  sorrow,  it 
opened  with  a  scene  of  peace  and  love ;  for  Simon  the  Leper  made  a 
supper  for  the  Lord  at  his  house.  If  we  mark  the  dealings  of  God, 
we  shall  find  that  a  cordial  is  often  granted  to  us  before  a  tibial  is  sent, 
and  that  we  are  permitted  to  enjoy  some  unwonted  refreshment  before 
we  are  called  upon  to  drink  a  cup  of  unusual  bitterness. 

How  must  the  gracious  Saviour  have  delighted  in  the  scene  he  now 
beheld  at  Bethany!  The  tears  that  had  touched  his  heart  were  now 
dried ;  the  sisters  saw  their  brother,  who  was  so  lately  sleeping  in 
his  tomb,  seated  at  table  with  their  Lord.  Martha  testified  her  love 
and  joy  by  waiting  on  the  blessed  company.  It  is  probable  that  she 
superintended  the  arrangement  of  the  supper,  and  gave  directions  to 
the  servants.     We  know  that  such  an  office  was  suited  to  her  active 


AUG.  23.]  MARY  ANOINTS  THE  LOUD  JESUS.  367 

disposition.  Mary,  who  seems  to  have  been  of  a  more  thoughtful,  and 
sensitive,  and  retiring  character,  found  another  way  of  expressing  her 
love  and  joy.  She  brought  an  alabaster  box  full  of  very  precious 
ointment,  and  poured  it  on  the  feet  of  Jesus.  It  seems  as  if  she  came 
behind  him  as  he  reclined  upon  his  couch  at  supper,  and  sought  to 
perform  the  loving  office  in  secret.  Bat  she  could  not  be  hid,  for  the 
nouse  was  filled  with  the  odor  of  the  ointment.  Its  exquisite  fragrance 
attracted  attention,  and  led  the  guests  to  discover  who  had  poured  it 
forth.  Should  we  not  have  conceived  that  in  such  a  company  the  love 
that  Mary  had  shown  would  receive  the  highest  praise  ?  But  St.  Mat- 
thew records,  that  not  only  Judas,  but  the  other  disciples  said,  "Why 
was  this  waste  of  the  ointment  made  ?"  How  could  they  thus  insult 
their  Lord  ?  Was  there  any  thing  too  precious  to  be  dedicated  to  the 
Son  of  God  ?  Did  the  wise  men  w^ho  came  from  the  East  think  so, 
when  they  laid  gold,  and  frankincense,  and  myrrh,  at  the  infant  Sa- 
viours feet  ? 

We  know  the  motive  that  led  Judas  to  make  the  unfeeling  inquiry — 
it  was  covetousness.  He  was  disappointed  to  think  that  so  rich  a 
treasure  as  this  alabaster  box  should  have  been  kept  back  from  his 
dishonest  hands.  But  why  did  the  other  disciples  unite  in  his  com- 
plaint? It  might  be  that  some  secret  envy  of  Mary's  surpassing 
attachment  to  their  Lord,  may  have  prompted  their  censure.  But  if 
for  one  moment  the  gentle  and  diffident  Mary  felt  cast  down  by  their 
disapprobation,  she  must  soon  have  been  consoled  by  hearing  her 
Master's  defence  of  her  conduct.  High,  indeed,  was  the  commenda- 
tion he  bestowed  on  her  :  '*  She  hath  done  what  she  could  !"  These 
words  imply,  that  as  she  could  bestow  a  precious  gift,  she  would  not 
be  content  with  presenting  a  mean  one.  Had  Mary  been  poor^  she 
could  not  have  anointed  his  feet  as  she  did.  She  could  do  much,  and 
she  did  much.  She  anointed  her  Lord  with  a  costly  perfume,  that 
was  worth  nearly  ten  pounds  of  our  money.  May  it  not  be  more  often 
said  of  the  poor  than  of  the  rich,  "  They  have  done  what  they  could?'''* 
Too  often  the  rich  give  no  more  to  the  service  of  Christ  than  the 
crumbs  that  fall  from  their  table. 

Though  the  disciples  blamed  this  act  of  love,  yet  Jesus  declared 
that  in  distant  countries,  and  in  future  ages  it  would  be  commended. 
For  he  said,  "  Wheresoever  this  gospel  shall  be  preached  throughout 
the  whole  world,  this,  also,  that  she  hath  done  shall  be  spoken  of  for 
a  memorial  of  her."  (Mark  xiv.  9.)  Mary  had  not  sought  for  human 
praise  ;  but  even  that  was  to  be  awarded  her.  Who  has  ever  read  the 
account  of  Mary's  offering,  and  has  not  inwardly  approved  it  ?  Where 
is  the  believer  who  has  not  wished  that  he  enjoyed  the  same  opportu- 
nity that  Mary  did,  of  showing  his  love  to  the  Lord  ? 

When  once  a  poor  sinful  woman  washed  the  feet  of  Jesus  with  her 
penitent  tears,  a  Pharisee  reproached  the  Lord  for  permitting  one  so 
wicked  to  touch  him,  and  thus  tacitly  accused  the  weeping  sinner  of 
presumption.    But  did  the  Lord  deem  her  presumptuous  1   Mary,  who 


368  CHRIST  HONORED  AND  HATED.  [aUG.  24. 

bore  an  honorable  character,  was  not  accused  of  presumption,  but  of 
extravagance.  But  did  the  Lord  deem  her  act  of  love  extravagant  ? 
Does  the  church  of  God  now  accuse  either  of  these  devoted  vv^omen 
of  presumption  or  of  extravagance  ?  Let  us  judge  nothing  before  the 
time.  If  actions  of  such  devoted  love  were  blamed  in  former  days, 
similar  acts  may  be  blamed  now.  Even  true  Christians  are  apt  to 
censure  those  who  go  beyond  themselves  in  zeal,  in  feeling,  and  in 
self-denial ;  but  the  Lord  will  never  think  we  can  love  him,  adore 
him,  or  honor  him  too  much. 

Evening  Scripture  portion.    2  Samuel  VI.     David  dances  before  the  ark. 


John  XIL  9-19. — Christ  is  honored  and  hated  the  more  on  account 

of  Lazarus. 

It  was  on  the  Saturday  evening  that  the  Lord  Jesus  supped  at 
Bethany,  and  was  anointed  by  Mary.  The  next  day  was  not  the  Jew- 
ish Sabbath.  That  Sabbath  began  at  six  o'clock  on  Friday  evening, 
and  concluded  at  six  o'clock  on  Saturday  evening.  It  was  on  Sunday, 
the  first  day  of  the  week,  that  the  Lord  entered  Jerusalem,  riding 
upon  an  ass's  colt,  and  accompanied  by  the  joyful  multitude.  On  the 
first  day  of  the  next  week  he  rose  from  the  dead.  Between  these  two 
joyful  days  there  was  a  dark  interval ; — a  week  of  unexampled  sorrow 
and  sufiering. 

The  acclamations  of  the  multitude  on  the  day  the  Saviour  entered 
Jerusalem,  increased  the  envy  of  the  Pharisees.  They  said  to  each 
other  with  alarm,  "  Behold,  the  world  is  gone  after  him."  They  could 
not  deny  that  he  had  raised  Lazarus  from  the  tomb ;  therefore  they 
were  determined  to  blast  his  growing  reputation  by  violence.  They 
desired  not  only  to  put  him  to  death,  but  Lazarus  also — because  he 
was  a  hving  monument  of  his  power.  But  had  they  accomplished 
their  design,  how  easy  it  would  have  been  for  the  Prince  of  Life  to 
call  him  a  second  time  out  of  his  grave  ! 

The  sisters  little  knew,  when  they  applied  to  Jesus  for  help  in  their 
hour  of  sorrow,  that  their  brother's  resurrection  would  lead  to  their 
Saviour'^s  death.  They  little  thought,  when  they  saw  that  brother 
seated  at  the  supper  at  Bethany,  that  on  that  day  week,  his  defiverer 
from  the  grave  would  be  sleeping  in  his  own  !  But  in  the  end,  they 
had  reason  to  rejoice,  for  the  death  of  their  Lord  was  the  forerunner  of 
the  most  joyful  event  that  has  happened  since  the  beginning  of  the 
world — his  resurrection. 

Nor  was  it  Lazarus  alone  that  provoked  the  enmity  of  the  wicked. 
Mary,  by  her  act  of  love,  was  the  occasion  of  stirring  up  Judas  to 
commit  an  act  of  treachery.     He  was  so  indignant  at  the  disappoint- 


AUG.  25.]  CHRIST  APPROACHES  JERUSALEM.  369 

ment  he  sustained,  and  at  the  rebuke  he  received,  that  he  offered,  four 
days  afterwards,  to  betray  the  Lord  into  the  hands  of  his  enemies. 
Truly  did  Mary  anoint  the  Lord  for  his  burial.  It  was  his  only 
anointing,  for  he  was  hastily  buried,  and  the  ointment  that  the  wo- 
men prepared  was  too  late.  Thus  we  perceive  that  the  family  of 
Bethany  unconsciously  roused  the  indignation  of  the  two  chief  instru- 
ments of  the  death  of  their  Lord.  The  service  Mary  rendered  led 
Judas  to  propose  his  betrayal ;  and  the  benefit  Lazarus  received  led 
Caiaphas  to  suggest  his  murder. 

Such  was  the  mysterious  arrangement  of  God.  He  who  brings 
real  good  out  of  seeming  evil, — brings  seeming  evil  out  of  real  good. 
Good  deeds  are  often  followed  by  consequences  that  appear  evil.  But 
the  servants  of  God  have  no  reason  to  despair,  when  their  attempts  to 
honor  their  Master  increase  the  malice  of  his  foes.  Though  Satan 
may  succeed  in  casting  some  into  prison,  or  in  causing  others  to  be 
slain,  he  can  never  succeed  in  casting  one  believing  soul  into  his  own 
prison — the  bottomless  pit — or  in  causing  him  to  be  hurt  by  his  oion 
death — the  second  death. 

We  may  conceive  what  grief  Mary  would  have  felt  had  she  known 
that  Judas  was  incited  by  her  act  of  love  to  betray  his  Lord ;  yet, 
when  she  saw  that  Lord  risen  from  the  dead,  would  she  have  grieved 
then  ?  No  doubt  it  has  often  happened  that  the  piety  of  new  converts 
has  awakened  enmity  against  their  minister,  and  has  even  led  to  his 
execution.  Those  converts  must  have  felt  acute  anguish  when  they 
saw  their  beloved  teacher  consuming  in  the  flames  ;  but  their  anguish 
would  be  turned  into  joy  could  they  see  him  standing  before  the  throne 
clothed  in  a  white  robe,  with  a  palm  branch  in  his  hand ;  or  on  the 
sea  of  glass,  with  the  harp  of  God ;  or  with  the  Lamb  on  Mount  Sion 
singing  the  new  song. 

Evening  Scripture  portion.    Rev.  XV.     Saints  in  glory. 


Matt.  XXL  1-9. — Christ  approaches  Jerusalem,  riding  on  an  ass. 

Had  every  scene  in  our  Saviour's  life  been  like  this,  it  Avould  not 
have  been  written,  "  He  came  unto  his  own,  and  his  own  received 
him  not."  But  this  day  of  triumph  was  in  reality  only  a  preparation 
for  the  day  of  slaughter.  The  Lord  of  glory  chose  that  for  once  his 
name  should  be  publicly  exalted  in  his  own  city  of  Jerusalem.  As 
his  hour  was  now  come,  he  no  longer  hid  himself  from  his  enemies,  or 
restrained  the  grateful  praises  of  his  disciples.  At  the  beginning  of 
his  ministry  he  did  his  mighty  works  in  secret,  and  desired  his  dis- 

47 


370  CHRIST  APPROACHES  JERUSALEM.  [aUG.  25 

ciples  to  tell  no  man  that  he  was  the  Christ.  But  at  the  close  of  his 
ministry,  he  made  a  triumphant  entry  into  Jerusalem,  as  the  King 
whom  God  had  chosen  to  reign  over  that  city.  Yet  the  manner  of  his 
entry  was  unlike  that  of  kings.  He  rode,  not  in  a  chariot  drawn  by 
horses,  but  on  an  ass — even  on  a  colt,  the  foal  of  an  ass. 

We  know  that  his  principal  reason  for  this  act  was  that  he  might 
fulfil  the  prophecy  of  Zechariah,  and  give  all  who  beheld  him  an  op- 
portunity of  knowing,  by  another  sign,  that  he  was  the  Messiah  of 
whom  the  prophets  spake.  Yet,  even  his  own  disciples  did  not  ob- 
serve, at  the  time,  the  fulfilment  of  the  prophecy.  But  was  there  no 
other  reason  why  it  was  appointed  that  the  Lord  of  all  should  enter 
his  own  city  in  so  humble  a  manner  ?  Did  not  the  manner  of  his  entry 
show  that  he  was  not  a  war-\\k.Q  monarch,  but  the  Prince  of  Peace — 
not  a  proud  monarch,  but  the  meek  Saviour,  not  a  rich  monarch,  but 
one  who  had  become  poor, — so  poor  that  he  borrowed  the  ass  on  which 
he  rode.  Yet  his  divine  wisdom  and  power  might  be  discerned  through 
the  veil  of  humility  in  which  he  was  clothed.  No  king,  however  wise, 
could  have  foretold  those  minute  circumstances  concerning  the  finding 
of  the  ass,  which  Jesus  described.  No  king,  howe\eT powerful,  could 
have  made  an  unbroken  colt  obedient  to  his  word. 

He  was  the  glorious  Son  of  Man,  spoken  of  in  the  eighth  psalm,  of 
whom  it  is  said :  "  Thou  madest  him  to  have  dominion  over  the  works 
of  thy  hands  ;  thou  hast  put  all  things  in  subjection  under  his  feet, — 
all  sheep  and  oxen, — yea,  and  the  beasts  of  the  field,  the  fowl  of  the 
air,  and  the  fish  of  the  sea."  As  God  gave  all  the  creatures  lo  the 
Jirst  Adam,  so  also  he  gave  them  to  the  second  Adam,  of  whom  the 
Jirst  was  only  a  type.  The  beasts  who  were  obedient  to  the  Jirst 
Adam  in  the  garden  of  Eden,  did  not  resist  the  power  of  the  second 
Adam.  Man  rebelled  against  his  authority,  but  the  ass^s  foal  ac- 
knowledged it. 

How  wonderful  was  the  condescension  of  the  King  of  Israel  in  en- 
tering his  own  city  in  so  humble  a  manner  !  The  purple  and  scarlet 
of  earthly  monarchs,  the  prancing  horses  and  splendid  chariots  may 
dazzle  the  eye,  but  the  majesty  and  meekness  of  the  Son  of  God  im- 
press the  heart  with  admiration.  He  knew  that  he  should  be  soon 
exalted  to  his  Father's  right  hand,  yet  he  condescended  to  ride  upon 
an  ass.  He  knew  that  white-robed  elders  would  soon  cast  their 
crowns  at  his  feet,  yet  when  the  multitude  spread  garments  and  strewed 
branches  in  the  way,  he  accepted  these  meaner  honors. 

Ought  we  not  to  approach  with  confidence  so  meek  and  gentle  a 
Saviour  ?  If,  in  the  days  of  his  flesh,  he  was  pleased  with  every  fee- 
ble attempt  to  show  him  homage,  ought  we  not  to  believe  that  he  will 
be  pleased  with  our  humble  efforts  ?  We  cannot  testify  our  feehngs 
by  spreading  garments  or  strewing  branches  in  the  way.  If  we 
would  honor  him,  we  must  bow  our  hearts  and  bend  our  wills  to  his 
royal  sceptre.  When  he  comes  again  in  power  and  glory,  he  will 
rememl^r  us.     For  this  is  his  promise  to  his  faithful  servants  :  "  The 


AUG.  26.]         THE  CHORUS  OF  PRAISE  ON  MOUNT  OLIVET.  371 

Lord  their  God  shall  save  them  in  that  day,  as  the  flock  of  his  people." 
(Zech.  ix.  16.) 

Evening  Scripture  portion. 
Zech.  IX.    Prophecy  concerning  Christ  riding  on  an  ass. 


Luke  XIX.  37-40. — The  chorus  of  praise  on  Mount  Olivet 

The  burst  of  joy  that  was  heard  on  Mount  Olivet,  affords  a  faint 
picture  of  the  raptures  of  heaven.  On  Mount  Olivet  the  whole  multi- 
tude began  to  praise  God  with  a  loud  voice,  for  all  the  mighty  works 
that  they  had  seen.  In  heaven  an  innumerable  multitude  shall  praise 
Him  with  a  louder  voice,  for  a  still  mightier  work  than  had  ever  been 
seen  in  Israel. 

But  even  a  saint  on  earth  sometimes  feels  overwhelmed  when  he 
reflects  upon  all  the  glorious  deliverances  and  unmerited  mercies  he 
has  received.  There  are  moments,  especially  towards  the  close  of 
his  pilgrimage,  when  he  sees  at  one  glance  the  mysterious  train  of 
events  by  which  his  life  has  been  marked,  and  when  he  cannot  forbear 
exclaiming,  in  the  words  of  David,  "  How  excellent  is  thy  loving-kind- 
ness, O  God  !  therefore  the  children  of  men  put  their  trust  under  the 
shadow  of  thy  wings." 

There  were  few  among  that  vast  multitude  on  Olivet  who  had 
these  warm  feelings  of  grateful  love  ;  for  the  greater  part,  before  the 
week  expired,  joined  in  the  cry,  "  Crucify  him,  crucify  him."  But 
there  were  a.  few  who  praised  the  Lord  with  their  whole  hearts.  Was 
there  not  among  the  crowd  blind  Bartimeus,  who  had  followed  him  on 
the  way  ?  Did  not  the  beggar,  born  blind,  go  forth  to  meet  him  ?  He 
had  been  cast  out  of  the  synagogue  for  his  sake,  and  when  he  had 
heard  he  was  the  Son  of  God,  he  had  rephed,  "  Lord,  I  believe."  Was 
not  that  courageous  and  grateful  man  among  those  who  most  heartily 
praised  his  name  ?  Was  not  Lazarus  there,  who  had  been  raised  from 
the  dead  ?  Was  not  Mary  there,  who,  the  evening  before,  had  anointed 
her  Lord  with  fragrant  spikenard  ?  Were  not  Salome  and  Joanna 
there,  and  Mary  Magdalene,  and  all  the  faithful  httle  band  who  had 
followed  him  out  of  Galilee  ?  Was  his  blessed  mother  there  ?  Did 
she  behold  Him  whom,  when  a  babe,  she  had  laid  in  a  manger,  ac- 
knowledged as  the  King  of  Israel  ? 

These  inquiries  we  cannot  answer ;  we  know  the  names  of  none  who 
composed  that  joyful  company,  excepting  those  of  the  apostles.  But 
this  we  know, — there  were  some  present  who  hated  to  hear  the  praises 
of  the  Son  of  God.  These  Pharisees  said,  "  Master,  rebuke  thy  dis- 
ciples."    Had  they  heard  the  songs  that  once  delighted  the  shepherds 


372  CHRIST  WEEPS  OVER  JERUSALEM.  [auG.  27. 

at  Bethlehem,  they  would  have  desired  to  stop  the  angelic  chorus. 
But  the  Saviour  would  not  check  the  overflowing  feelings  of  the  mul- 
titude, but  replied,  "  I  tell  you  that  if  these  should  hold  their  peace,  the 
stones  would  immediately  cry  out."  Were  not  the  Pharisees  more 
senseless  than  stones,  for  they  had  seen  the  most  glorious  miracles,  and 
yet  refused  to  honor  Him  who  had  wrought  them  ?  How  unfit  were 
they  to  enter  heaven,  where  no  tongue  is  mute  in  the  Saviour's  praise  ! 
All  are  unfit  for  that  blessed  place  who  delight  not  in  magnifying  the 
Lord  Jesus  Christ. 

Are  there  not  many  who  have  experienced  his  goodness  from  their 
earliest  infancy,  and  who  yet  praise  him  not,  thank  him  not  ?  Are 
there  not  many  who  have  heard  of  his  dying  love,  who  "  hold  their 
peace'^  on  this  glorious  subject,  and  neither  thank  him  in  public  nor  in 
private?  Are  there  not  lips  tliat  have  nei;er,  with  warmth  and  sin- 
cerity, blessed  the  holy  name  of  Christ  the  Saviour  ?  Are  any  of  us 
among  the  number  of  those  silent,  ungrateful,  and  guilty  creatures, 
who  never  thank  their  Lord,  their  Redeemer  ?  While  angels  rest  not 
day  nor  night  in  worshipping  the  Lord,  shall  a  sinner  for  whom  Christ 
died,  refuse  to  utter  one  note  of  heartfelt  praise  ? 

Evening  Scripture  portion.    Ps.  LXXI.     The  aged  Christiaris  song  of  praise. 


LtTKE  XIX.  41-44. — Christ  weeps  over  Jerusalem. 

The  world  in  which  we  live  has  been  often  called  a  "  vale  of  tears." 
Each  of  us  has  shed  tears,  and  will  shed  them  again.  But  what  are 
the  circumstances  which  draw  forth  our  tears  ?  Do  we  not  often  weep 
for  some  trifling  cause,  some  selfish  reason,  some  sinful  feeling  ? 
There  are  the  tears  of  mortified  pride,  the  tears  of  discontent,  the  tears 
of  rebellion.  All  these  are  sinful  tears.  There  are  the  tears  of  disap- 
pointment, of  anxiety,  of  pain,  and  of  grief.  These  are  natural  tears. 
There  are  the  tears  of  sympathy.  Jesus  shed  those  when  accompany- 
ing the  mourners  to  the  tomb  of  Lazarus.  There  are  the  tears  oi pen- 
itence— these  the  Saviour  could  not  shed,  for  he  was  not  a  sinner ;  but 
he  delights  in  these  tears,  and  with  them  he  once  permitted  a  weeping 
penitent  to  wash  his  blessed  feet. 

But  the  tears  that  he  shed  over  Jerusalem  were  the  tears  of  gener- 
ous love — love  for  his  enemies.  Have  we  ever  shed  such  tears  ? 
There  are  Christians  who  have  so  imbibed  the  Spirit  of  their  Master, 
that  they  retire  to  pray,  and  even  to  weep  for  those  who  hate  and  revile 
them,  and  who  will  not  pray,  nor  weep  for  themselves.  But  all  true 
Christians  have  not  attained  to  this  height  of  divine  compassion. 

How  strange  it  must  have  appeared  to  those  who  were  singing  his 


AUG.  27.]  CHRIST  WEEPS  OVER  JERUSALEM.  373 

praises,  and  adorning  his  path  with  green  and  flowery  branches,  to  see, 
the  Redeemer  stop  and  gaze  and  weep !  In  the  midst  of  their  joyful 
hosannas,  the  sorrowful  tones  of  his  voice  were  heard,  saying,  *'  If  thou 
hadst  known,  even  thou,  at  least  in  this  thy  day,  the  things  which  belong 
unto  thy  peace  !"  Thus  he  spoke  to  the  daughter  of  Zion,  (for  cities 
are  often  compared  to  women  in  Scripture,  and  the  inhabitants  are 
called  tlieir  children.)  Truly  we  may  say,  "  Behold  how  he  loved 
her  !"  He  did  not  weep  because  he  saw,  from  the  top  of  Olivet,  the 
place  of  his  own  sufferings  ;  because  he  saw  at  its  foot  Gethsemane, 
that  doleful  garden  where  the  first  drops  of  his  blood  would  fall ;  nor 
because  he  saw  beyond  the  city,  Calvary,  that  dismal  spot,  where  the 
last  drops  would  flow  at  the  touch  of  the  soldier's  spear.  He  wept 
because  he  foresaw  the  calamities  that  would  overtake  his  murderers. 
Though  now  the  city  sat  majestically  upon  her  seven  hills,  yet  soon 
he  knew  she  would  lie  prostrate  in  the  dust.  How  grand  and  beauti- 
ful she  appeared  when  viewed  from  the  heights  of  Mount  OHvet !  Her 
lofty  rocks,  her  massive  towers,  and,  above  all,  the  glittering  dome  of 
her  snow-white  temple,  generally  excited  admiration ;  but  now  they 
called  forth  lamentation.  It  was  in  these  defences  she  trusted,  instead 
of  in  the  hving  God.  But  neither  her  rocks  nor  her  towers,  nor  even 
her  holy  temple,  could  save  her  when  the  Romans  came  and  besieged 
the  city.  Her  God  had  departed  from  her.  Then  her  walls  were 
thrown  down,  her  temple  burnt,  and  more  than  one  million  of  her  in- 
habitants destroyed  by  famine  and  pestilence,  by  fire  and  sword. 

At  this  moment  the  Saviour  knows  the  fate  of  every  city  upon  earth. 
He  knows  what  will  befall  London,  and  Paris,  and  Rome.  Every 
city  that,  like  Jerusalem,  trusts  in  her  own  strength,  and  refuses  to  obey 
Christ,  must  fall,  as  she  has  done.  Those  who  love  their  native  land 
ought  to  use  every  effort  to  spread  the  Gospel  among  their  countrymen. 

But  Christ  not  only  knows  the  fate  of  every  city ;  he  knows  also 
the  fate  of  every  individual  in  every  city,  and  village,  and  hamlet.  Some- 
times, perhaps,  when  we  see  a  person  in  the  enjoyment  of  riches,  and 
health,  and  honor, — surrounded  by  smiling  children,  and  admiring 
friends, — we  are  ready  to  cry,  "  If  I  were  in  thy  place,  I  should  be 
happy."  But  is  this  person  forgetful  of  his  Saviour?  Then  it  may 
be  that  Christ  is  saying  to  him,  "  If  thou  hadst  known,  even  thou^  at 
least  in  this  thy  day,  the  things  which  belong  to  thy  peace."  We  be- 
hold the  present  scene,  but  Jesus  beholds  \he  future  also.  He  sees — 
not  only  the  table  amply  spread,  but  the  dying  bed  that  will  succeed  ; 
he  hears — not  only  the  voice  of  merriment  that  now  prevails,  but  the 
faint  groan  that  will  close  the  scene.  Can  he  count  those  happy, 
whose  misery  is  every  hour  drawing  nearer  ?  Surely  the  compassion- 
ate Saviour  feels  for  all  who  soon  will  exclaim,  in  another  world,  "  If 
/  had  known,  even  /  in  that  my  day,  the  things  which  belonged  unto 
my  peace,  but  now — they  are  hid  from  my  eyes  !" 

Eveniug  Scripture  portion.    Jer.  IX.    Jeremiah  weeps  over  Jerusalem. 


374  THE  BUYERS  AND  SELLERS  [aUG.  28 


Matt.  XXI.  10-13. — Christ  casts  the  buyers  and  sellei^s  out  of  the 

temple. 

When  the  Son  of  God  entered  Jerusalem,  where  should  he  go  but 
to  his  Father's  house  ?  He  went  to  the  temple.  In  what  a  state  did 
he  find  that  sacred  place  !  It  shone  bright  in  earthly  splendor — it  was 
undefiled  by  images  of  wood  or  stone — it  was  frequented  by  crowds 
of  worshippers ;  but  yet  it  was  a  den  of  thieves.  In  its  outermost 
court,  called  the  court  of  the  Gentiles,  there  were  men  engaged  in 
buying  and  selling  beasts  and  birds  for  sacrifices,  and  others  in  changing 
money,  brought  from  distant  places,  into  the  coin  of  the  country,  and 
in  supplying  half-shekels  for  the  yearly  tribute.  This  court  had  been 
assigned  by  God  to  the  Gentiles,  that  all  nations  might  worship  him  ; 
according  to  the  words  of  the  prophet  Isaiah,  "  Mine  house  shall  be 
called  a  house  of  prayer  for  all  people."     (Isa.  vi.  7v) 

^he  priests  alone  were  admitted  into  the  temple  itself ;  Jews  only 
into  the  court  that  enclosed  it ;  women  of  the  Jewish  nation  were  per- 
mitted to  enter  the  next  court ;  and  Gentiles  into  the  outermost — that 
is,  those  Gentiles  who  worshipped  the  God  of  Israel.  No  such  dis- 
tinctions now  exist;  for  in  Christ  Jesus  there  is  neither  Jew  nor 
Greek,  bond  nor  free,  male  nor  female,  but  all  are  one  in  him.  (Gal. 
iii.  28.)  Christ  by  his  death  has  broken  down  the  middle  wall  of  par- 
tition that  separated  Jew  from  Gentile,  and  has  made  both  one.  (Eph. 
ii.  14.) 

But  it  was  not  the  animals  that  defiled  the  court  of  the  Gentiles  so 
much  as  the  men  who  sold  and  bought  them,  for  they  were  thieves. 
It  is  probable  that  they  considered  themselves  honest  men,  for  it  does 
not  appear  that  they  committed  those  kinds  of  robberies  which  are  con- 
sidered disgraceful ;  but  they  were  thieves  in  God's  sight,  for  all  who 
make  unfair  gains,  and  tell  falsehoods  when  they  buy  or  sell,  are 
counted  thieves  by  him.  Such  actions  were  especially  offensive  to 
Jesus  when  committed  in  his  Father's  house.  To  see  that  holy  place 
converted  into  a  den  in  which  iniquity  was  committed  with  impunity, 
vexed  his  holy  mind.  At  the  beginning  of  his  ministry,  three  years 
before,  he  had  driven  out  the  offenders  with  a  scoiwge  of  small  cords, 
and  now  at  its  close  he  cleansed  the  sanctuary  a  second  time. 

Though  so  meek  towards  those  who  reviled  him,  he  was  ardent  in 
his  opposition  to  wickedness.  He  is  the  Judge  of  all,  as  well  as  the 
Saviour  of  all ;  and  when  he  comes  a.Sfain  he  will  manifest  his  hatred 
against  sin.  If  in  the  days  of  his  flesh  the  wicked  fled  before  him, 
whenever  he  exerted  his  divine  power,  how  much  more  will  they 
tremble  when  he  comes  in  his  glory  with  all  his  holy  angels  !  Who 
will  be  able  to  resist  when  he  shall  send  them  forth  to  gather  out  of 
his  kingdom  all  things  that  offend,  and  them  that  do  iniquity,  and  cast 
them  into  a  furnace  of  fire  ! 

It  is  supposed  that  the  buyers  and  sellers  in  the  temple  returned  to 


AOG.  29.]  CHILDREN  PRAISE  CHRIST.  375 

their  wicked  practices  after  the  panic  was  over ;  but  those  who  are 
cast  out  of  the  heavenly  kingdom  will  never  more  return  to  pollute 
the  service  of  God.  Though  the  gates  of  the  celestial  city  shall  never 
be  shut,  yet  there  shall  in  no  wise  enter  any  thing  that  defileth,  neither 
whatsoever  worketh  abomination,  or  maketh  a  lie  ;  but  they  which  are 
written  in  the  Lamb's  book  of  life.     (Rev.  xxi.  27.) 

Evening  Scripture  portion.     Mai.  I.     Contempt  of  God's  ordinances. 


Matt.  XXI.  4-16. — Children  praise  Jesus  in  the  temple. 

When  Christ  came  into  his  temple',  he  cast  out  some,  but  he  re- 
ceived others.  The  buyers  and  sellers  he  cast  out;  the  blind  and  the 
lame  he  received.  It  must  have  been  an  affecting  sight  to  see  those 
helpless  creatures  hastening  from  all  quarters  to  meet  their  benefactor. 
They  did  well  to  come  then^  for  those  hands  whose  touch  was  health, 
would  soon  be  stretched  upon  the  cross. 

Blindness  is  a  calamity  very  common  at  the  present  day  in  Jerusa- 
lem, and  some  who  love  the  Jews  endeavor,  by  medical  art,  to  heal 
their  benighted  brethren.  But  there  is  no  Son  of  God  now,  whose 
touch  will  unveil  the  eyes.  Even  in  this  country  it  is  calculated  that 
two  in  every  thousand  are  blind  ;  and,  therefore,  that  London  and  its 
suburbs  contain  two  thousand  blind  persons.  Christians  have  had  pity 
upon  them,  and  have  instituted  one  society  for  visiting  them,  reading 
to  them,  and  leading  them  to  God's  house  ;  and  another  for  teaching 
them  to  read  and  write,  and  labor  for  their  own  living — and  bo^h  of 
these  societies  seek  to  save  their  immortal  souls.* 

How  interesting  it  must  have  been  to  see  the  blind  and  the  lame 
enter  the  temple  !  Here  perhaps  was  a  bhnd  old  man  led  by  the 
hand  of  a  little  grandchild,  and  there  a  father  who  could  not  walk, 
borne  in  the  arms  of  affectionate  sons  and  daughters,  whom  he  had 
once  borne  in  his. 

We  know  that  there  were  children  in  the  temple  when  the  Lord 
healed  these  afflicted  creatures.  Some  of  these  children  may  have 
been  leaders  of  the  blind,  or  even  supporters  of  the  lame.  This  at 
least  we  know,  they  were  children  who  loved  Jesus,  for  when  they 
sang  his  praise,  he  was  pleased.  Once  He  blessed  children,  and  now 
they  blessed  him.  Those  that  were  brought  to  him  on  a  former  oc- 
casion, seem  to  have  been  very  httle  ones,  perhaps  unable  to  speak , 
but  those  who  sang  in  the  temple  were  old  enough  both  to  speak  and 

*  These  societies  are  called,  "  Society  for  Visiting  the  Indigent  Blind  at  their  own  Hab- 
itations," office  20  Red  Lion  Square ;  *'  School  for  Teaching  the  Blind  to  Read,"  36 
Queen  Square.     The  latter  is  open  for  inspection  every  afternoon. 


376  CHILDREN  PRAISE  CHRIST.  [aUG.  29 

to  understand.  Their  artless  songs  irritated  the  priests  exceedingly. 
No  doubt  they  had  been  exasperated  by  the  casting  out  of  the  buyers 
and  sellers.  But  they  were  too  much  afraid  of  offending  the  people  to 
oppose  the  Lord  openly.  They  did  not  even  venture  to  command  the 
children  to  be  silent,  but  appealed  to  Jesus  and  said,  "  Hearest  thou 
what  these  say  ?"  And  what  had  the  children  said  ?  They  had  called 
him  "  the  Son  of  David."  As  the  Son  of  David  he  had  a  right  to  the 
throne  of  David.  The  little  children  acknowledged  Him  to  be  their 
King.  No  doubt  many  children  were  wicked  in  those  days  as  well  as 
in  our  own,  but  we  never  hear  of  any  who  spoke  against  Christ.  It  is 
not  said  that  they  joined  in  the  cry  that  their  fathers  uttered,  "  Crucify 
him,  crucify  him."  May  we  not  rather  hope  that  they  followed  their 
mothers,  even  that  company  of  women  who  bewailed  and  lamented 
Him? 

How  ought  the  young  to  rejoice  in  the  Saviour's  answer  to  the 
priests  and  Scribes  !  "  Yea,  have  ye  never  read,  out  of  the  mouths 
of  babes  and  suckhngs  thou  hast  perfected  praise  ?" 

Who  could  have  thought  that  He  who  listens  to  the  songs  of  thou- 
sands of  angels,  should  be  pleased  with  the  lisping  accents  of  a  child  ! 
But  when  a  little  one  offers  up  a  simple  prayer  from  his  hearty  the 
glorious  Saviour  bows  down  from  his  heavenly  throne  to  hearken. 
The  children  in  the  temple  did  not  care  for  the  frowns  of  their  proud 
enemies,  while  they  enjoyed  the  smiles  of  Jesus.  Those  wicked  men 
must  have  looked  upon  them  with  still  more  anger  than  before,  after 
the  Saviour's  reply.  They  cannot  have  forgotten  the  words  that  fol- 
lowed those  Jesus  quoted  from  the  8th  Psalm,  "  That  thou  mightest 
still  the  enemy  and  the  avenger."  The  praises  of  children  often  do 
still  (or  make  quiet)  the  enemy  and  the  avenger.  When  a  wicked 
man  who  hates  God  sees  a  little  child  who  loves  Him,  he  sometimes 
feels  ashamed  of  his  wickedness,  and  wishes  he  was  like  that  simple 
babe.  Swearers  have  sometimes  left  off  swearing  at  the  request  of  a 
child  ;  prayerless  men  have  learned  to  pray  from  the  example  of  a 
child. 

There  was  a  father  who  was  called  to  visit  the  dying  bed  of  his  little 
daughter.  Moved  by  her  entreaties,  he  knelt  down  by  her  bed-side, 
but  said  he  could  not  pray.  She  prayed  for  him :  her  prayer  was 
heard  in  heaven.  He  became  a  holy  man.  When  he  had  buried  his 
child,  he  gathered  his  household  around  him,  and  began,  from  that 
day,  to  call  upon  the  name  of  that  Lord  who  had  loved  and  saved  his 
child. 

Evening  Scripture  portion.     Ps.  VIII.  IX.    Judgments  on  Christ's  enemies. 


AUG.  30.]  SOME  GREEKS  DESIRE  TO  SEE  JESUS.  377 


John  XII.  20-26. — Some  Greeks  desire  to  see  Jesus. 

Who  were  these  Greeks  that  desired  so  much  to  see  Jesus  ?  They 
were  Gentiles,  brought  up  in  the  Greek  rehgion,  but  who  had  forsaken 
it  for  the  worship  of  the  true  God.  We  cannot  wonder  that  they 
longed  to  see  the  great  prophet  of  Nazareth,  with  whose  praises  all 
Jerusalem  resounded.  It  must  have  been  more  than  a  sight  that  they 
desired.  Zaccheus  desired  only  a  sight,  when  he  climbed  the  syca- 
more tree,  but  these  Greeks  appear  to  have  wished  for  an  interview. 
They  desired  to  converse  with  the  Lord.  It  was  not  easy  to  obtain 
access  to  one  who  was  always  surrounded  by  a  throng.  Who  would 
make  way  for  Gentiles  to  approach  him — for  Gentiles,  who  were  con- 
sidered as  the  dregs  of  the  earth  by  the  proud  and  bigoted  Jews  ? 
These  Greeks,  therefore,  applied  to  Philip  the  apostle.  It  appears 
that  he  was  doubtful  whether  the  Lord  would  receive  them  ;  for  we 
find  he  consulted  first  with  Andrew,  who  was  his  townsman,  and  that 
afterwards  he  and  Andrew^  together  told  Jesus.  No  more  mention  is 
made  of  these  Greeks  ;  but  we  know  too  well  the  love  that  Christ 
bore  to  poor  Gentiles,  to  doubt  how  he  would  receive  them.  Had 
they  ever  conversed  with  the  Roman  centurion,  or  the  woman  of 
Canaan,  they  would  not  have  feared  a  repulse.  The  centurion  would 
have  said,  "  I  thought  that  I  was  not  worthy  that  he  should  come  un- 
der my  roof,  and,  lo  !  he  received  me  as  a  son.^'  The  Canaanite  would 
have  said,  "  I  was  content  to  be  a  dog,  worthy  only  to  eat  the  crumbs 
that  fell  from  the  children's  table,  and,  lo  !  he  called  me  his  daughter.^' 
None  who  knew  his  condescending  love,  would  ever  fear  a  cold  recep- 
tion from  the  Friend  of  sinners. 

His  answer  to  Philip  and  Andrew  was  calculated  to  encourage  the 
Greeks,  as  well  as  the  Jews,  to  trust  in  him.  When  he  said  that  a 
corn  of  wheat,  if  it  die  or  corrupt  in  the  ground,  will  bring  forth  much 
fruit,  did  he  not  allude  to  the  salvation  of  Gentiles,  as  well  as  Jews, 
through  his  death  ?  Seed  is  sometimes  cast  into  the  ground  and  never 
springs  up  :  sometimes  it  springs  up,  but  produces  only  a  little  fruit : 
but  Jesus  died,  and  was  buried,  that  he  might  rise  again  and  bring 
many  sons  and  daughters  to  glory.  It  would  not  satisfy  the  Son  of 
God  to  save  a  few  souls  :  he  knew  before  he  suffered,  that  he  should 
redeem  from  eternal  misery  a  multitude  that  no  man  can  number.  But 
he  knew  also  that  this  multitude  must  suffer  much  tribulation.  There- 
fore he  continually  exhorted  all  who  approached  him  to  be  faithful  unto 
death.  With  what  affection  he  promised  that  his  fellow-sufferers 
should  be  his  companions  in  glory,  saying,  "  Where  I  am,  there  shall 
also  my  servant  be  !"  The  Greeks  had  desired  a  passing  interview 
with  Jesus,  but  here  was  a  promise  of  his  presence  forever  and  ever. 
We  have  never  seen  the  Son  of  Man,  as  he  appeared  upon  earth  in 
the  days  of  his  humiliation  ;  but,  if  we  love  him,  we  shall  see  him — 
see  him  not  as  he  was,  but  as  he  is, — see  him  as  described  in  Revela- 

48 


.S78  THE  FATHER   ANh^WERS  HIS  SON.  [aUC^.  31. 

tion  X  ,  "  Clothed  with  a  cloud,  a  rainbow  upon  his  head,  his  face  as 
it  were  the  sun,  and  his  feet  as  pillars  of  fire."  And  when  we  see  him 
as  he  is,  we  shall  be  like  him.  Those  who  saw  him  as  he  was  were 
not  made  like  him  by  the  sight.  But  he  has  made  this  promise  to  his 
servants,  "  They  shall  see  his  face,  and  his  name  shall  be  on  their 
foreheads."  (Rev.  xxii.  4.) 

Evening  Scripture  portion.    Rev.  X.     The  glorious  Son  of  God. 


John  XII.  27-33. — The  Father  ansvMs  his  Son  from  heaven. 

How  wonderful  a  scene  was  this  !  The  Father  and  the  Son  speak- 
ing to  each  other  in  the  presence  of  men.  Surely  there  must  have 
been  silence  in  heaven  while  this  solemn  intercourse  was  held !  Such 
sounds  had  not  been  heard  by  an  assembled  multitude  since  the  day 
that  God  had  delivered  the  ten  commandments  from  Mount  Sinai.  Man 
had  forgotten  his  Father's  voice.  None  knew  it  but  the  Son  himself. 
He  knew  it  well.  But  he  needed  no  voice  to  assure  him  of  his  Father's 
love.  That  voice  was  heard,  that  man  might  know  that  the  Father 
loved  the  Son  ;  that  man  might  know  that  the  Father  had  heard  his 
prayer,  "  Glorify  thy  name."  The  more  we  consider  that  short  prayer, 
the  more  we  must  admire  it.  What  courage,  what  obedience,  what 
love  were  displayed  in  those  few  words,  '*  Glorify  thy  name  !"  At  the 
moment  they  were  uttered,  all  the  terrible  future  lay  open  before  the 
Son  of  God.  The  scourge,  the  thorns,  the  cross,  the  cruel  mockings 
of  men,  and  the  hidings  of  his  Father's  countenance,  all,  all  were 
present  to  his  view.  Yet,  instead  of  praying,  *'  Father,  save  me  from 
this  hour,"  he  prayed,  "  Father,  glorify  thy  name." 

Is  it  easy  for  a  sujBferer  to  make  this  prayer  ?  Let  those  answer  who 
see  the  objects  of  their  tenderest  love  begin  to  droop.  Is  it  easy,  then, 
to  say,  "  Father,  glorify  thy  name  ;  if  it  be  necessary  for  thy  glory 
that  I  should  lose  my  dearest  comforts,  I  resign  them  into  thy  hands." 
Let  those  answer,  who  linger  from  month  to  month  under  the  tortures 
of  some  inveterate  disease.  Is  it  easy  for  them  to  say,  "  Father,  if  it 
be  for  thy  glory  that  I  should  still  endure  these  agonies,  let  them  con- 
tinue ?"  The  soul  who  can  make  this  prayer  is  prepared  to  join  the 
multitude  that  came  out  of  great  tribulation. 

But  no  child  of  God  was  ever  exposed  to  such  trials  as  those  that 
were  coming  upon  Jesus,  when  he  said,  "  Father,  glorify  thy  name." 
He  saw  the  prince  of  this  world,  even  Satan,  advancing  to  meet  him 
in  battle.  He  had  suffered  much  from  his  temptations  in  the  wilder- 
ness ;  but  he  would  suffer  more  from  his  assaults  in  the  garden,  and 
on  the  cross.  Yet  he  drew  not  back  from  the  terrible  conflict,  because 
he  knew  that  by  the  conquest  of  Satan  his  Father's  n^me  would  be 


SEPT.  1.]  CHRIST  EXHORTS  THE  PEOPLE.  379 

glorified.  It  was  on  the  cross  that  he  overcame  the  prince  of  this 
world.  No  conqueror's  sword  has  ever  done  so  mighty  a  deed  as  that 
despised  cross.  No  monarch's  throne  has  ever  seemed  so  glorious  in 
the  eyes  of  angels  as  that  shameful  cross. 

There  are  many  means  by  which  men  are  converted  from  sin  to 
God  :  some  are  impressed  by  the  means  of  books,  others  by  conversa- 
tion, and  more  still  by  preaching.  But  there  is  only  one  doctrine  by 
which  they  are  converted  ;  it  is  the  docttine  of  the  cross.  Every  par- 
doned sinner  now  on  earth,  or  in  heaven,  could  bear  witness  to  this 
truth.  It  was  the  love  of  a  dying  Saviour  that  drew  him  ont  of  dark- 
ness into  light.  Had  Jesus  refused  to  die,  how  many  tongues  now 
singing  to  the  glory  of  God  the  Father  would  have  been  forever 
mute  !  But  who  can  tell  how  many  more  will  swell  the  heavenly 
chorus  in  ages  yet  to  come  !  Not  one  of  them  was  forgotten  by  the 
Son  of  God  when  he  uttered,  "  And  I,  if  I  be  lifted  up,  will  draw  all 
men  unto  me."  The  thought  of  their  united  songs  cheered  his  soul  in 
the  hour  of  his  trouble.  His  own  sufferings  darkened  the  view  on  one 
side,  but  the  glory  that  his  Father  would  receive  from  a  multitude 
without  number  of  redeemed  sinners,  of  all  nations,  and  kindred,  and 
people,  and  tongues,  enlightened  the  prospect  with  an  overwhelming 
splendor,  and  drew  forth  the  prayer,  "  Father,  glorify  thy  name!" 

Evening  Scripture  portion.    Deut.  V.     The  voice  of  God  in  the  fire. 


John  XII.  34-36. — Christ  exhorts  the  people  to  believe  while  they 

have  the  light. 

While  ministers  are  preaching,  their  hearers  are  often  answering 
them  in  their  own  minds.  Satan  never  fails  to  suggest  objections  against 
the  truth  to  all  who  are  willing  to  listen  to  his  whispers.  He  did  not 
fail  to  attempt  to  extinguish  the  light  of  the  truth  when  Jesus  held  it 
up.  When  those  affecting  words  were  pronounced,  "  And  /,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  unto  me,"  the  people,  in- 
stead of  receiving  the  truth,  objected,  saying,  "  We  have  heard  out  of 
the  law  that  Christ  abideth  ever ;  and  how  sayest  thou,  '  The  Son  of 
Man  must  be  lifted  up  ;'  who  is  this  Son  of  Man  ?"  This  objection 
was  not  urged  in  a  right  spirit.  If  it  had  been  meekly  proposed,  the 
gentlest  of  Teachers  would  have  solved  the  difficulty.  He  could 
easily  have  explained  it  by  saying,  "  The  Son  of  man  will  be  lifted  up 
on  the  cross — then  rise  to  live  forever."  The  people  were  right  in 
saying  that  the  law  had  declared  that  Christ  abideth  ever,  because  it  is 
written  in  Ps.  xU.,  "  Thou  settest  him  before  thy  face  forever ;"  but 
they  were  wrong  in  the  conclusion  they  drew.  How  diffident  and 
humble  we  ought  to  be  when  we  speak  on  divine  subjects  !     Our  un- 


380  SOME  REFUSE  TO  BELIEVE.  [sEPT.  2 

derstandings  are  so  feeble,  that  we  fall  into  mistakes  continually.  Our 
only  hope  of  obtaining  wisdom  is  by  waiting  with  meekness  on  Jesus 
to  be  taught :  '*  He  will  guide  the  meek  in  judgment." 

Instead  of  answering  the  cavils  of  the  people,  the  Lord  gave  them 
a  solemn  warning.  He  saw  with  sorrow  that  they  were  wasting  the 
little  time  during  which  they  would  enjoy  his  instructions.  There- 
fore he  said,  "  Yet  a  little  while  is  the  light  with  you."  They  knew 
not  how  very  little  while  that  light  would  shine.  If  these  words  were 
uttered  on  the  day  of  our  Lord's  arrival  in  Jerusalem,  (that  is,  on 
Sunday  evening,)  then  there  remained  only  three  days  more  for  him  to 
leach,  and  for  the  people  to  learn.  On  Thursday  it  appears  all  classes 
were  engaged  in  preparing  the  passover,  and  on  Friday  in  gazing  on 
the  crucified  Saviour.  After  that  day  none  saw  him  but  his  own  dis- 
ciples.    He  taught  the  people  no  more. 

Who  can  tell  how  long  he  may  retain  the  light  he  now  enjoys  ?  A 
child  who  has  a  pious  parent  knows  not  how  soon  that  parent  may  die, 
and  how  soon  the  voice  may  cease  that  now  prays  so  often  with  him, 
and  so  much  oftener  for  him  !  There  are  many  who  would  tremble 
if  they  knew  how  shortly  their  only  opportunity  of  salvation  will  end. 

A  minister  who  was  preaching  on  the  words,  "  Seek  ye  the  Lord 
while  he  may  be  found,"  observed,  "  There  may  be  some  here  who, 
if  I  had  preached  to-morrow  instead  of  to-day,  would  then  have  been 
in  that  place  where,  if  they  sought  the  Lord,  they  would  not  find  him." 
A  farmer's  laborer  was  deeply  impressed  by  the  sermon,  and  sought 
the  Lord  that  very  night.  The  next  morning,  as  he  was  with  his 
horses  in  the  field,  one  grew  restive,  and,  in  rearing,  struck  him  with 
the  iron  harrow  on  the  temple,  so  that  he  died.  Had  that  man  delayed 
to  seek  the  Lord  but  one  day  more,  he  would  have  been  forever  in 
darkness.  With  what  feelings  must  lost  spirits  remember  the  last 
opportunity  they  neglected,  the  last  sermon  they  disregarded,  the  last 
conviction  they  suppressed  ! 

Evening  Scripture  portion. 
Psalm  XLI.    Prophecy  concerning  Christ  abiding  forever. 


John  XII.  37-4L — Some  refuse  to  believe. 

**  He  hath  Winded  their  eyes,  and  hardened  their  hearts."  These 
words  have  perplexed  many  minds.  Does  a  merciful  God  blind  the 
eyes  of  his  creatures  ?  We  thought  it  was  He  who  took  away  the 
heart  of  stone,  and  gave  the  heart  of  flesh.  And  so  it  is.  All  good 
comes  from  him,  and  nothing  but  good.  But  it  is  good  to  inflict 
righteous  judgment,  and  there  is  a  sin  for  which  blindness  is  a  righte- 
ous judgment.     When  men  love  darkness  rather  than  light,  and  obsti- 


SEPT.  2.]  SOME  REFUSE  TO  BELIEVE.  381 

nately  refuse  to  come  to  the  light,  at  length  God  blinds  their  eyes. 
For  what  use  is  sight  to  those  who  abide  in  darkness  ?  Jesus  came  a 
light  into  the  world  ;  but  there  were  many  whose  deeds  were  evil,  and 
who  refused  to  come  to  the  light,  lest  their  deeds  should  be  made 
manifest.  It  was  these  whose  eyes  were  blinded,  and  whose  hearts 
were  hardened,  so  that  they  could  not  see  with  their  eyes,  nor  under- 
stand with  their  hearts.  The  dayspring  from  on  high  visited  them,  to 
guide  their  feet  into  the  way  of  peace,  through  the  tender  mercy  of 
their  God  :  but  they  turned  away  from  the  glorious  light — from  that 
light  which  fills  all  heaven  with  joy.  How  it  must  have  astonished 
angels  to  see  men  turn  away  from  the  Son  of  God  ! 

Isaiah  once  beheld  his  glory  in  the  temple.  He  beheld  the  Lord 
Jehovah  sitting  upon  a  throne  high  and  lifted  up,  attended  by  the 
seraphim,  who  cried  one  to  another,  "  Holy,  holy,  holy  is  the  Lord  of 
Hosts,  the  whole  earth  is  filled  with  his  glory."  This  was  the  glory 
that  Isaiah  saw.  The  apostles  also  saw  the  glory  of  the  Son  of  Man  ; 
but  it  was  displayed  in  a  different  manner.  They  beheld  one  clothed 
in  flesh,  yet  possessed  of  divine  power  :  they  saw  him  suffering  insults 
and  injuries,  and  yet  conferring  benefits,  and  promising  blessings. 
The  glory  of  the  Son  of  God  did  not  shine  more  brightly  from  his 
heavenly  throne  than  it  did  through  the  veil  of  a  human  form. 

But  the  blind  in  heart  could  not  behold  this  glory.  None  saw  it 
but  those  whose  eyes  God  had  opened.  There  is  no  calamity  so 
great  as  to  be  blind  to  the  glory  of  the  Redeemer.  When  we  see  a 
very  enchanting  sight,  then  it  is  that  we  pity  the  blind.  When  we 
look  upon  the  beauties  of  the  opening  spring,  or  the  splendor  of  the 
setting  sun,  then  we  feel  compassion  for  those  who  can  never  be 
cheered  by  such  lovely  sights.  When  we  behold  the  countenance  of 
a  dearly-beloved  friend,  a  parent,  or  a  child,  then,  above  all,  we  feel 
for  those  who  can  never  be  delighted  by  seeing  the  objects  of  theii 
fondest  affections. 

And  when  is  it  the  Christian  feels  most  for  the  blind  world  ?  When 
he  contemplates  the  glories  of  his  Saviour,  when  he  meditates  upon 
his  power,  and  faithfulness,  and  love,  and  thinks  that  there  are  men 
who  never  beheld  these  glories — who  never  will  behold  them — who 
do  not  desire  to  behold  them.  Though  the  wicked  shall  see  the  Son 
of  man  come  with  power  and  great  glory  at  the  last  day,  yet  they  shall 
never  comprehend  his  greatest  glory — which  is  his  goodness.  Moses 
once  prayed,  and  said,  "  Lord,  I  beseech  thee  show  me  thy  glory ;" 
and  God  answered,  "  I  will  make  all  my  goodness  pass  before  thee." 
And  then  he  proclaimed  his  name  as  the  merciful,  gracious,  long- 
suffering  God,  who  forgives  iniquity,  transgression,  and  sin.  This  is 
the  glory  which  believers  behold  with  so  much  satisfaction,  but  which 
unbelievers  cannot  see.  In  another  world  they  will  feel  the  power  of 
God,  and,  like  the  devils,  tremble  beneath  its  weight :  but  they  will 
never,  never  know  the  God  of  love. 

Evening  Scripture  portion.    Is.  VI.     The  message  of  wrath. 


382  MANY  REFUSE  TO  CONFESS  CHRIST.  fsEPT.  3 


John  XII.  42,  43. — Many  who  believe^  refuse  to  confess  Christ. 

It  is  very  profitable  to  observe  what  temptations  have  overcome  men 
in  past  times.  None  can  estimate  the  force  of  temptation,  excepting 
those  who  are  actually  under  its  influence.  Even  those  temptations 
by  which  we  ourselves  have  once  been  overcome,  appear  feeble  and 
insignificant  when  we  are  removed  from  their  power.  We  have  read 
of  a  young  ruler  who  refused  lo  follow  Christ  because  he  had  great 
possessions.  Now  we  read  of  many  rulers  who  refused  to  confess 
him,  because  they  loved  the  praise  of  men  more  than  the  praise  of 
God.  What  various  reasons  men  have  for  not  doing  the  will  of  God  ! 
But  there  is  not  one  of  all  those  reasons  that  will  appear  a  strong  one 
at  the  last  day.  "  We  cannot,"  thought  these  rulers,  "  confess  that 
Jesus  is  the  Son  of  God,  lest  we  should  be  put  out  of  the  synagogue." 
There  was  a  beggar  born  blind  who  endured  the  trial ;  why  could  not 
they  endure  it?  When  he  was  cast  out,  the  Son  of  God  found  him 
and  revealed  himself  unto  him.  Had  those  rulers  acted  as  he  did, 
they  would  have  been  comforted  as  he  was.  One  word  from  the  Son 
of  God  could  impart  more  peace  to  the  heart  than  the  plaudits  of  a 
whole  multitude,  or  the  praise  of  the  whole  Sanhedrim.  But  it  ap- 
peared to  these  rulers  an  insupportable  calamity  to  be  put  out  of  the 
synagogue.  Not  to  be  allowed  to  approach  within  an  arm's  length  of 
any  person,  or  to  eat  and  drink  with  any  for  thirty  days,  was  a  trial 
they  would  not  encounter.  Then  if,  at  the  end  of  thirty  days,  they 
continued  to  confess  Christ,  a  curse  would  be  pronounced  on  them  in 
the  midst  of  the  congregation,  accompanied  by  the  extinguishing  of 
lights,  and  the  sounding  of  trumpets.  Then  would  follow  destitution, 
and  desolation,  and  disgrace.  They  would  be  deprived  of  their  prop- 
erty, forbidden  to  hire  or  to  be  hired,  to  buy  or  to  sell,  to  teach  or  be 
taught ;  when  they  died  stones  would  be  cast  at  their  bier,  and  none 
would  follow  them  to  the  grave. 

These  things  were  sufficient  to  terrify  a  human  heart ;  but  yet  what 
were  they  all,  compared  to  the  woes  God  will  inflict  on  the  unbeliev- 
ing and  the  fearful !  Not  to  be  permitted  to  approach  our  fellow- 
mortals  is  not  so  dreadful  as  to  be  separated  from  saints  and  angels 
and  God  and  Christ  forever  and  ever.  The  sudden  darkness  in  the 
synagogue,  and  the  clangor  of  trumpets,  could  not  be  as  appalling  as 
the  darkness  of  the  sun  at  noonday,  and  the  sound  of  the  last  trump  ! 

But  though  these  rulers  believed  that  Jesus  was  the  Christ,  they 
did  not  believe  with  the  heart.  They  did  not  love  him.  They  loved 
men  more  than  God;  therefore  they  loved  the  praise  of  men  more  than 
the  praise  of  God.  It  is  possible  that  a  true  believer  may  be  tempted 
to  deny  his  Lord :  but  then  he  will  not  continue  in  the  sin.  Peter 
denied  Christ ;  but  one  "  kind  upbraiding  glance"  brought  him  to  re- 
pentance, and  made  him  go  out  and  weep  bitterly.  These  rulers  were 
not  like  Peter.     They  could  bear  to  see  their  companions  insult  the 


SEPT.  4.]  CHRIST  THE  LtGHT  OF  THE  WORLD.  383 

Lord  day  after  day,  and  yet  never  lake  his  part :  they  could  bear  to 
hear  them  plotting  his  death,  and  yet  be  silent.  They  were  content  to 
be  on  good  terms  with  his  enemies,  and  not  to  be  counted  among  his 
friends.  Could  they  have  done  this  had  they  loved  him  1  O  no  ;  had 
they  loved  him  they  would,  on  some  occasion,  have  betrayea  their 
feelings.  Nicodemus  could  not  sit  in  the  Sanhedrim  and  hear  the 
Lord  calumniated.  He  exclaimed,  "  Doth  our  law  judge  any  man 
before  it  hear  him,  and  know  what  he  doeth  ?"  and  thus  he  brought 
upon  himself  the  derision  of  the  assembly.  Could  an  affectionate  son 
hear  his  father  insulted  day  after  day,  and  never  show  by  -word  or 
look  how  deeply  he  was  wounded  ! 

Perhaps  we  never  hear  men  speak  openly  against  Jesus  himself. 
But  do  we  not  meet  with  many  who  speak  against  his  laws  and  his 
people  ?  It  is  before  such  persons  that  we  are  called  upon  to  confess 
him.  If  we  do  not  seem  to  approve  of  worldly  amusements,  if  we 
show  an  attachment  to  truly  religious  people,  if  we  refuse  to  smile  at 
sin,  and  to  admire  what  the  world  admires,  the  enemies  of  Christ  will 
hate  and  despise  us.  Are  we  wilhng  to  bear  their  hatred  and  con- 
tempt for  our  dear  Master's  sake  !  Is  Christ's  approbation  dearer  to 
us  than  the  world's  admiration  ?  These  are  signs  that  we  love  the 
Lord,  and  that  he  loves  us  ;  and  that  he  will  confess  us  when  he  comes 
in  his  glory  with  all  his  holy  angels. 

Evening  Scripture  portion.     Dan.  III.     The  three  men  in  the  fiery  furnace. 


John  XII.  44  to  end. — Christ  declares  himself  to  he  the  light  of  the 

world. 

The  most  glorious  light  that  ever  shone  upon  this  world  was  now 
about  to  set.  While  his  beams  were  still  visible,  a  voice  was  heard 
saying,  *'  I  am  come  a  light  into  this  world,  that  whosoever  believeth 
in  me  should  not  abide  in  darkness."  This  is  the  last  invitation  to  an 
unbelieving  world  recorded  as  uttered  by  our  Lord  before  his  crucifix- 
ion. We  know  that  he  preached  the  gospel  daily  during  the  short 
remainder  of  his  life  of  suffering  ;  but  we  are  not  informed  what  other 
invitations  he  made ;  though  we  are  informed  of  many  parables  he 
related,  of  many  answers  he  gave,  and  of  many  warnings  he  uttered. 

What  infinite  love  breathed  in  this  invitation  !  Jesus  came  a  light 
into  the  world,  not  for  his  own  happiness,  but  that  whosoever  believed 
in  him  should  not  abide  in  darkness.  He  had  beheld  the  world  lying 
in  darkness  ;  he  had  pitied  their  awful  state  :  and  had  consented  to 
penetrate  the  dismal  recesses  of  their  abode,  that  he  might  bring  to 
them  the  light  of  life. 

How  gloomy  this  world  of  sin  must  appear  when  viewed  from  those 


384  CHRIST  THE  LIGHT  OF  THE  WORLD.  fsEPT.  4. 

sunny  heights  where  the  saints  abide  !  But  darkness  is  not  only 
gloomy^  it  is  unwholesome.  Plants  cannot  grow  in  the  dark.  It  is 
only  the  boughs  that  drink  in  the  light  of  day,  that  bring  forth  leaves 
and  fruit.  The  flowers  turn  their  lovely  heads  to  the  sun,  and  every 
branch  bends  forward  to  meet  its  rays.  As  soon  as  the  infant  has 
strength  to  open  its  tender  eyelids  it  begins  to  seek  the  light.  Those 
poor  babes  who  are  reared  in  dark  alleys  show  by  their  pale  and  sickly 
looks  that  they  have  been  deprived  of  the  light  that  makes  the  whole 
creation  bloom  and  rejoice.  Darkness  is  dangerous  as  well  as  un- 
wholesome. The  traveller  in  the  desert,  if  he  is  benighted,  is  exposed 
to  pitfalls  and  wild  beasts.  The  prince  of  the  power  of  the  air  ex- 
ercises his  power  in  darkness ;  there  he  lays  his  snares ;  there  he 
watches  for  his  prey. 

It  was  to  relieve  men  in  this  deplorable  state  that  the  Son  of  God 
was  manifested.  He  is  the  brightness  of  the  Father's  glory,  and  the 
express  image  of  his  person  ;  therefore  he  said,  "  Whoso  seeth  me 
seeth  him  that  sent  me."  The  King  eternal,  immortal,  invisible, 
dwells  in  light  which  no  man  can  approach  unto  ;  but  his  Son  was 
veiled  with  flesh,  and  sent  forth  into  the  world  clothed  in  such  mild 
beams  that  men  could  approach  him.  But  if  men  still  loved  darkness 
rather  than  light,  if  they  shut  their  eyes  upon  the  Sun  of  righteousness, 
and  retired  farther  into  their  dark  retreats,  what  would  become  of  them 
at  last !  The  words  which  Jesus  spoke  would  judge  them  at  the  last 
day.  That  word,  "  I  am  come  a  light  into  the  world,  that  whosoever 
believeth  in  me  should  not  abide  in  darkness,"  that  very  wor^  will 
judge  all  those  who,  having  heard  it,  have  not  come  unto  the  light. 
For  when  Jesus  comes  again  he  will  not  save  the  world.  He  will 
only  save  his  people,  and  he  will  judge  the  world.  All  the  invitations 
which  the  world  have  received  are  recorded,  and  will  be  brought  for- 
ward at  the  last  day.  They  may  forget  the  sermons  they  have  heard, 
the  chapters  they  have  read  ;  they  may  forget  the  faithful  expostula- 
tions of  their  pious  friends,  and  the  fervent  prayers  of  their  lond  pa- 
rents, but  God  does  not  forget  them ;  for  all  these  means  of  grace 
were  arranged  by  Him  in  his  eternal  counsels  with  his  Son.  He  de- 
termined what  they  should  hear,  and  He  observes  how  they  hear. 
The  sinner's  heart  will  thrill  with  terror  when  his  Judge  inquires, 
*'  Why  did  you  not  come  unto  me  ?  Then  you  might  have  had  light. 
Why  did  you  abide  in  darkness  ?"  What  reason  can  a  sinner  give  for 
abiding  even  one  day  in  darkness,  when  light  is  come  into  the  world  ? 
There  .is  not  a  single  soul  who  hears  this  invitation  who  might  not  en- 
joy light  this  very  hour,  if  he  would  but  lift  up  his  heart  to  the  Saviour 
of  the  world  with  this  earnest  cry,  *'  Enlighten  my  darkness,  thou  light 
oflife." 

Evening  Scripture  portion. 
Jer.  XIII.     Warning  of  approaching  darkness. 


SEPT.  5.]  CHRIST  CURSES  THE  BARREN  FIG-TREE.  386 


Mark  XI.  11-19. — Christ  curses  the  barren  fig-tree. 

Such  is  the  history  of  the  manner  in  which  our  Lord  spent  one  of 
the  last  days  before  his  death.  It  was,  as  we  believe,  on  Sunday  that 
he  entered  with  triumph  into  Jerusalem.  On  the  evening  of  that  day 
St.  Mark  records  that  he  looked  round  about  on  all  things,  and  then 
went  to  Bethany  with  the  twelve.  And  what  did  those  holy  eyes  be- 
hold when  they  looked  round  about  upon  the  temple  ?  They  must 
have  looked  upon  the  smoking  sacrifices,  upon  the  burning  lights,  and 
upon  the  white-robed  priests.  But  these  sights  cannot  have  imparted 
joy  to  the  Saviour's  heart ;  for  he  knew  how  those  sacred  ordinances 
were  profaned  by  an  unbelieving  nation. 

How  sweet  must  the  calm  of  Bethany  have  seemed  after  the  tumult 
of  Jerusalem  !  That  lovely  village,  embosomed  among  the  fruitful 
trees  that  adorned  the  foot  of  Olivet,  contained  some  of  the  Lord's 
most  devoted  followers.  Whether  he  spent  the  night  in  solitary  prayer 
on  the  mountain,  or  whether  he  slept  beneath  the  roof  of  some  beloved 
disciple,  we  know  not.  However  engaged,  he  was  hid  from  the  pur 
suit  of  his  enemies.  For  it  is  said  in  St.  John's  Gospel  concerning 
this  period,  "  These  things  spake  Jesus  and  departed,  and  did  hide 
himself  from  them."     (xii.  30.) 

On  the  morning  of  the  next  day,  (which,  we  beheve,  was  Monday,) 
the  Lord  again  repaired  to  the  scene  of  labor  and  conflict,  to  the  temple 
at  Jerusalem.  The  distance  was  about  one  mile  and  a  half,  and  the 
way  lay  through  a  fertile  valley,  close  by  the  Garden  of  Gethsemane, 
and  over  the  brook  Kidron.  As  the  Saviour  walked  he  was  hungry ; 
for  he  had  probably  left  Bethany  at  an  early  hour,  and  without  taking 
refreshment.  His  hunger  reminds  us  that  he  had  a  body  like  our  own, 
and  was  subject  to  all  our  infirmities  except  sin.  It  was  at  this  mo- 
ment he  beheld  a  fig-tree  having  leaves,  and  he  approached  it,  but, 
finding  no  fruit  upon  it,  he  cursed  it,  saying,  "  No  man  eat  fruit  of  thee 
hereafter  forever."  There  is  one  thing  in  this  account  which  it  is 
difficult  to  understand.  St.  Mark  observes,  "  The  time  of  figs  was 
not  yet."  It  is  natural  to  inquire,  "  Why  did  the  Saviour  expect  to 
find  figs  before  the  season  was  arrived  ?"  This  difficulty  has  been  ex- 
plained. There  is  a  kind  of  fig-tree  which  always  has  leaves,  and 
always  bears  fruit.  The  common  sort  of  fig-trees  in  the  early  spring 
neither  bear  leaves  nor  fruit.  When  our  Lord  beheld  afar  a  fig-tree 
having  leaves,  he  knew  it  must  be  of  the  kind  that  bears  fruit  at  all 
times  ;  and  when  he  found  none,  he  cursed  it  for  its  barrenness. 

But  surely  there  must  have  been  some  deep  meaning  in  this  action ; 
for  a  tree  can  neither  deserve  cursing  nor  blessing.  It  must  have  been 
to  teach  his  apostles  who  then  heard  his  words,  and  us  who  now  hear 
them,  that  Jesus  cursed  the  tree.  This  tree  afforded  an  apt  emblem 
of  the  Jewish  nation.  The  leaves  of  a  tree  drink  in  air  and  moisture, 
and  promote  its  strength  and  fruitfulness.     The  sacred  privileges  be- 

49 


386  THE  WITHERED  FIG-TREE.  [sEPT.  6 

stowea  on  the  Jews  may  be  compared  to  leaves.  But  when  the  Son 
of  God  came  looking  for  fruit,  he  found  none — no  repentance — no 
faith — Jio  love — no  holiness — for  though  there  were  a/ew  who  be- 
lieved, the  nation,  as  a  nation,  believed  not.  He  did  not  expect  fruit 
from  the  Gentiles,  for  the  time  of  figs  was  not  yet  come  with  them  ; 
but  he  had  a  right  to  expect  much  from  those  to  whom  he  had  given 
much. 

When  he  entered  the  temple  again  that  day,  he  found  the  buyers 
and  sellers  engaged  in  their  profane  traffic.  It  seems,  from  this  ac- 
count»  that  after  having  been  driven  away  the  evening  before,  they  had 
returned  to  their  old  practices,  and  that  the  Son  of  man  showed  his 
power  again  in  casting  them  out. 

Jesus  passed  the  day  in  teaching  the  people,  while  maliciously  ob- 
served by  the  scribes  and  chief  priests.  And,  when  evening  was 
come,  he  went  out  of  the  city,  and  sought  again  to  hide  himself  from 
his  enemies  in  his  favorite  retreat.  Thus  closed  another  of  his  few 
remaining  days  of  sorrow.  It  seemed  as  if  he  spent  his  strength  for 
naught,  and  in  vain ;  but  his  judgment  was  with  the  Lord,  and  his 
work  with  his  God.     (Is.  xlix.  4.) 

Do  those  who  labor  for  our  souls,  whether  they  be  ministers  or 
friends,  look  in  vain  for  fruit  1  May  the  Saviour's  awful  sentence 
prove  a  warning  to  us.  God  can  say  to  a  man,  as  well  as  to  a  tree, 
"  Let  no  man  eat  fruit  of  thee  hereafter  forever."  Is  there  any  one 
who  could  bear  the  prospect  of  never  being  a  blessing  throughout  all 
the  ages  of  eternity  ?  Even  those  who  are  useless  and  hurtful  now, 
hope  that  they  shall  one  day  be  different.  But  opportunities  are  rap- 
idly passing  away.  The  trees,  that  are  now  bearing  the  lovely  fruits 
of  praise  and  holiness  in  the  paradise  above,  began  to  bring  forth  fruit 
unto  God  when  upon  earth.  Even  that  malefactor  whose  Christian 
course  lasted  but  an  hour  or  two,  brought  forth  good  fruit  in  his  be- 
lieving prayer  to  Jesus,  and  in  his  faithful  reproof  of  his  fellow-sufferer; 
while  the  aged  apostle  Paul  was  like  a  tree  whose  boughs  are  pressed 
to  the  earth  under  the  weight  of  a  fragrant  and  delicious  load.  Have 
we  begun  to  bear  heavenly  fruit  ?  If  not,  when  shall  we  begin  ?  Let 
us  not  delay — we  cannot  tell  how  soon  God  may  fix  our  state  forever. 

Evening  Scripture  portion.    Is.  V.     The  Lord^s  vineyard. 


Mark  XL  20-26. — Christ  and  his  disciples  pass  by  the  withered 

Jig'tree. 

After  having  passed  the  night  in  Bethany,  the  Redeemer,  with  his 
little  band,  left  his  retreat  to  resume  his  labors  in  Jerusalem.     In  the 


SEPT.  6.]  THE  WITHERED  FIG-TREE  387 

course  of  their  walk  a  very  impressive  object  met  their  sight.  It  was 
the  fig-tree  that  had  been  cursed  the  morning  before.  On  passing  by 
the  fig-tree  in  the  evening,  the  darkness  must  have  prevented  the  apos- 
tles from  seeing  it ;  but  the  rnorning  light  revealed  its  withered  state. 
Peter  called  the  attention  of  his  Lord  to  the  circumstance,  by  saying, 
'*  Master,  behold  the  fig-tree  which  thou  cursedst  is  withered  away." 
From  this  remark  we  are  led  to  conclude  that  the  curse  pronounced 
by  the  Lord  did  not  produce  an  immediate  effect  upon  the  tree,  but 
caused  it  gradually  to  consume  and  to  perish.  The  apostles,  who 
knew  the  reason  of  its  withered  state,  must  have  looked  upon  it  with 
feelings  of  awe  and  astonishment.  They  had  never  before  seen  such 
a  display  of  their  Lord's  power.  They  had  seen  life  bestowed  by  his 
word,  but  never  had  they  seen  even  tlie  life  of  a  tree  taken  away. 
Had  the  Son  of  God  exercised  his  power  as  he  might  have  xlone,  his 
enemies  had  long  before  been  blasted  by  the  breath  of  his  nostrils : 
for  it  is  God  who  killeth,  as  well  as  maketh  alive.  But  he  refrained 
from  executing  judgment,  for  He  came  to  draw  sinners  to  himself  by 
the  riches  of  his  goodness,  and  not  to  appal  them  by  the  terrors  of  his 
hand.  But  it  was  well  that  his  apostles  should  have  proof  that  he 
could  destroy  his  enemies.  They  would  soon  be  exposed  to  a  tre- 
mendous trial  of  faith.  They  would  behold  their  Master  apparently 
overpowered  by  men.  The  remembrance  of  the  fig-tree  ought  to  have 
convinced  them  in  that  terrible  hour  that  he  could  have  dried  up  the 
arms  stretched  out  to  take  him,  and  struck  dumb  the  tongues  that  rose 
in  judgment  against  him. 

Nor  was  it  Jesus  alone  who  had  power  to  subdue  his  enemies.  He 
promised  similar  power  to  his  apostles,  even  power  to  wither  fig-trees 
and  remove  mountains.  St.  Matthew  thus  records  the  Lord's  answer  : 
"  Verily  I  say  unto  you,  if  ye  have  faith  and  doubt  not,  ye  shall  not 
only  do  that  which  is  done  unto  the  fig-tree,  but  also  if  ye  shall  say 
unto  this  mountain,  '  Be  thou  removed,  and  be  thou  cast  into  the  sea,' 
it  shall  be  done."  Matt.  xxi.  26.  It  is  evident  that  trees  and  moun- 
tains represent  the  difficulties  and  trials  of  the  Christian  life.  By  faith 
they  may  be  overcome.  The  apostle  Paul  triumphed  over  the  mes- 
senger of  Satan  sent  to  buffet  him,  and  through  faith  learned  to  take 
pleasure  in  infirmities,  reproaches,  necessities,  persecutions,  distresses, 
for  Christ's  sake,  because  he  found  the  grace  of  God  sufficient  for 
him.  (2  Cor.  xii.  10.) 

It  is  by  believing  prayer  that  such  victories  are  attained.  Therefore 
the  Lord  gave  his  apostles  some  directions  concerning  prayer.  He 
knew  they  were  going  to  spend  another  day  exposed  to  the  malice  of 
wicked  men,  and  he  warned  them  against  cherishing  an  unforgiving 
spirit,  by  saying,  "  When  ye  stand  praying,  forgive,  if  ye  have  aught 
against  any  :  that  your  Father  also  which  is  in  heaven  may  forgive  you 
your  trespasses."  There  are  few  who  are  not  sometimes  injured  or 
insulted.  It  is  not  enough  for  us  to  endeavor  to  banish  the  thoughts 
of  our  enemies  from  our  minds,  we  must  think  of  them  for  the  ptir- 


388  THE  ELDERS  QUESTION  CHRIST.  [sEPT    7 

pose  of  asking,  "  Have  I  forgiven  them  ?"  We  must  mention  them  in 
prayer  as  objects  for  whom  we  especially  desire  mercy.  One  v^^ho 
has  himself  been  forgiven  by  God  will  be  enabled  to  forgive  others. 
The  spirit  of  revenge  may  arise  occasionally  in  his  heart ;  but  the  re- 
membrance of  what  has  passed  between  Jesus  and  his  own  soul  will 
quench  the  vindictive  feeling,  and  will  make  him  desire  to  meet  even 
his  enemies  in  glory,  and  to  live  with  them  forever  in  love. 

Evening  Scripture  portion.    2  Cor.  XII.     Victory  over  temptation. 


Matt.   XXI.  23-32. — The  Elders  question   Christ  concerning  his 

authority. 

We  are  now  beginning  to  read  the  account  of  the  last  two  days  of 
our  Lord's  public  ministry — the  Tuesday  and  Wednesday  before  his 
death.  There  are  very  ample  records  of  the  conversations  he  held  on 
those  days.  None  who  heard  him,  knew  that  he  would  so  soon  cease 
to  speak  on  earth ;  but  we  know  that  these  were  his  last  warnings. 

Early  in  the  morning  he  arrived  as  usual  at  Jerusalem,  having  con- 
versed with  his  disciples  on  the  way  concerning  the  withered  fig-tree, 
and  the  power  of  faith  and  prayer.  He  found'  his  enemies  much  en- 
raged against  him,  both  on  account  of  his  words  and  his  doings.  They 
had  witnessed  the  buyers  and  sellers,  at  his  command,  quitting  their 
accustomed  posts.  The  sight  was  a  reproach  to  those  who  had  so 
long  allowed  the  profanation  of  the  house  of  prayer.  Having  con- 
sulted together,  they  proposed  a  question  which  they  imagined  he 
could  not  answer  without  furnishing  them  with  a  new  accusation 
against  him — "  By  what  authority  doest  thou  these  things  ?"  If  he 
should  reply,  "  By  the  authority  of  God,"  then  they  resolved  to  accuse 
him  of  blasphemy ;  and  if  he  said,  "  By  my  ow/z,"  of  rebellion.  But 
the  wisdom  of  the  Lord  easily  confounded  the  cunning  of  men.  He 
answered  by  proposing  a  question  they  could  not  answer.  Therefore 
they  were  compelled  to  reply  that  they  did  not  know  whether  John  the 
Baptist  was  a  true  prophet  or  not.  What  a  confession  for  teachers  of 
religion  to  make  !  All  who  hear  it  might  naturally  conclude  that  those 
who  did  not  know  whether  John  were  a  true  prophet,  might  not  know 
whether  Jesus  was. 

But  while  his  enemies  were  suffering  under  the  confusion  of  their 
defeat,  the  Lord  related  a  parable,  which  must  have  confounded  them 
still  more.  There  were  often  gathered  around  the  Saviour  a  class  of 
persons  whom  the  Pharisees  considered  as  the  dregs  and  scum  of  the 
earth.  They  were  penitents  who  had  once  led  wicked  lives  ;  they 
were  such  persons  as  the  rich  pubhcan  and  the  weeping  sinner  Once 
they  had  openly  disobeyed  the  command  of  their  God,  and  had  inso' 


SEPT.  8.]  PARABLE  OF  THE  HUSBANDMEN.  389 

lently  answered,  '*  I  will  not ;"  but  afterwards  they  had  repented  , 
while  the  Pharisees,  with  all  their  professions,  had  never  yet  really 
obeyed  the  will  of  God.  It  was  easy  to  say  which  of  these  characters 
was  the  most  guilty.  Even  if  the  open  transgressors  had  never  re- 
pented, they  would  not  have  been  so  wicked  in  God's  sight  as  ihe  false 
pretenders  to  religion.  But  they  had  repented,  and,  therefore,  they 
were  fully  forgiven,  and  were  as  much  beloved  by  God  as  angels  that 
have  never  sinned.  Their  repentance  added  greatly  to  the  guilt  of  the 
Pharisees,  for  the  very  sight  of  these  penitents  ought  to  have  convinced 
them  of  their  own  need  of  repentance. 

But  the  proud  have  no  feelings  to  vent  at  the  feet  of  Jesus.  There 
is  no  sin  that  hardens  the  heart  so  much  as  pride.  Open  sins,  though 
they  expose  to  shame  and  misery  in  this  life,  sometimes  render  men 
more  wiUing  to  humble  themselves  before  God.  A  Har,  who  blushes 
because  of  the  lies  he  has  told,  will,  perhaps,  listen  to  the  voice  of 
mercy,  while  the  proud  truth-speaker  rejects  it,  because  he  rests  upon 
his  integrity.  Of  all  sins  let  us  most  beware  of  pride.  It  is  Satan's 
first-born.  It  possesses  the  wonderful  faculty  of  occupying  the  space 
of  any  other  sin  which  is  cast  out  of  the  heart.  If  intemperance  be 
cast  out,  then  pride  swells  and  fills  the  room  that  intemperance  occu- 
pied before.  Often  pride  will  arise  and  by  its  own  strength  cast  out 
some  other  vice,  in  order  that  it  may  have  more  room  to  grow  in,  and 
more  food  to  feed  upon. 

Most  of  all,  pride  dreads  the  entrance  of  the  Son  of  God  into  the 
heart.  Then  it  knows  its  reign  will  be  at  an  end.  How  it  bars  and 
bolts  the  doors  of  the  heart,  against  the  rightful  owner  !  Yet  Christ 
has  broken  through  even  these  bars.  Saul  of  Tarsus  was  a  proud 
Pharisee,  when  Jesus  spoke  to  him  from  heaven ;  but  he  became  as 
lowly  as  that  penitent  publican,  who  said,  "  Lord,  be  merciful  to  me  a 
sinner." 

Evening  Scripture  portion.    Acts  IX.  1  to  31.     The  conversion  of  Paul. 


Luke  XX.  9-19. — The  parable  of  the  rebellious  husbandmen  in  the 

vineyard.       » 

In  this  parable  the  base  conduct  of  the  Jewish  nation  is  plainly  set 
forth.  When  the  conduct  of  men  towards  God  is  represented  in  para- 
bles, we  perceive  its  ingratitude  and  treachery  more  clearly  than  we 
did  before.  And  why  ?  Because  there  is  no  being  whose  claims  are 
so  little  understood  by  men,  as  the  claims  of  God. 

Every  one  will  admit,  that  the  lord  of  the  vineyard  had  a  right  to 
demand  a  portion  of  its  fruits,  as  rent,  from  the  husbandmen.  But 
God  has  a  right  to  all  our  obedience,  and  to  all  our  love.     To  him  we 


390  PARABLE  OF  THE  HUSBANDMEN.  fsEPT.  8 

owe  all  we  enjoy,  or  ever  can  enjoy  :  indeed  the  very  power  of  enjoy- 
ment comes  from  him.  But  how  do  men  behave  towards  Him  ?  In 
the  same  manner  that  these  husbandmen  behaved  to  their  lord.  They 
not  only  refuse  to  obey  God,  but  are  angry  with  those  who  reprove 
their  disobedience. 

Like  these  husbandmen,  unconverted  men  become  hardened  in  sin. 
The  husbandmen  treated  the  servants  worse  and  worse.  They  beat 
the  first  servant,  shamefully  entreated  the  second,  and  wounded  the 
third.  Thus  sinners  increase  in  wickedness  :  for  every  sin  committed 
and  not  repented  of,  prepares  for  the  commission  of  a  greater. 

If  any  of  you  who  have  been  converted  to  God,  look  back  upon 
your  days  of  rebellion,  you  will  perceive  that  you  grew  worse.  There 
was  some  docility  in  your  childhood, — some  fear  of  evil  in  your  early 
youth, — which  were  lost  as  you  grew  older.  If  God  had  not  interfered 
by  his  grace,  you  would,  by  this  time,  have  reached  a  higher  pitch  of 
iniquity  than  you  ever  before  attained.  There  is  even  in  the  converted 
a  tendency  to  return  to  their  former  state,  and  there  is  need  constantly 
to  apply  to  God  for  fresh  supplies  of  His  Holy  Spirit,  or,  like  a  wheel 
upon  a  sloping  bank,  they  will  slide  back  into  their  old  sins. 

When  the  Saviour  had  concluded  the  parable,  he  declared  the  pun- 
ishment the  lord  would  inflict  on  the  husbandmen.  "  He  will  come 
and  destroy  these  husbandmen,  and  shall  give  the  vineyard  to  others." 
This  prophecy  was  intended  as  a  warning  to  the  Jews,  who  had  per- 
secuted the  prophets,  and  were  now  plotting  the  death  of  the  Son  of 
God.  The  people  understood  that  the  warning  applied  to  themselves, 
for  they  exclaimed,  *'  God  forbid."  If  they  had  been  as  anxious  to 
avoid  sin  as  they  were  to  avoid  suffering,  they  would  have  escaped 
both.  What  must  have  been  the  expression  of  his  countenance  when 
Jesus  looked  upon  those  who  had  answered,  *'  God  forbid ;"  for  it  is 
said,  "  He  beheld  them  ?"  It  must  have  been  a  look  that  seemed  to 
say,  "Your  sorrows  are  nearer  than  you  suppose,  and  greater  than 
you  can  bear.'^ 

He  now  changed  the  figure  from  a  vineyard  to  a  building,  and 
alluded  to  a  passage  in  Ps.  118,  in  which  it  is  said,  "  The  stone  which 
the  builders  refused  is  become  the  head-stone  of  the  corner."  Great 
was  the  folly  of  the  builders  who  knew  not  the  value  of  the  finest, 
firmest,  most  precious  stone  that  had  ever  been  hewn  out  of  a  quarry ; 
and  great  would  be  their  punishment.  That  stone,  while  it  lay  upon 
the  ground,  would  be  a  stumbling-block,  and  those  who  fell  over  it 
would  be  broken  ;  but  it  would  not  always  lie  upon  the  ground ;  it 
would  be  exalted,  and  falling  upon  the  wicked,  by  the  righteous  anger 
of  God,  would  grind  them  to  powder.  What  does  this  short  parable 
signify  ?  When  Christ  was  a  man  upon  earth,  those  who  rejected  him 
sinned,  yet  not  beyond  the  reach  of  pardon  ;  but  when  he  was  exalted 
to  God's  right  hand,  those  who  continued  to  reject  him  perished  eter- 
nally. The  everlasting  anger  of  God  is  represented  by  this  expres- 
sion, "  It  will  grind  him   to  powder."      That  blessed  Saviour  who 


SEPT.  9.]  THE  WEDDING  GARMENT.  391 

might,  like  a  stone,  be  a  support  and  defence,  will  become,  if  we  re- 
fuse to  believe  in  him,  the  instrument  of  our  destruction.  If  we  build 
upon  him  all  our  hopes  for  eternity,  he  will  not  fail  us :  but  if  we 
neglect  him,  he  will  crush  us  beneath  the  weight  of  his  righteous  in- 
dignation. 

Evening  Scripture  portion.    Ps.  CXVIII.     The  corner  stone. 


Matt.  XXII.  1-14. — The  parable  of  the  man  without  a  wedding 

garment. 

There  is  one  circumstance  concerning  this  parable  which  renders 
it  peculiarly  solemn.  It  is  the  last  parable  recorded,  that  our  Lord 
related  in  public.  There  are  others,  which  he  related  to  his  apostles  in 
private,  but  there  are  no  more  written  in  the  Bible  which  were  spoken 
in  the  presence  of  the  chief  priests  and  the  multitude. 

This  parable  contains  a  description  of  all  the  different  kinds  of 
characters  that  were  assembled  round  the  Lord  in  the  temple.  Each 
of  us  who  hears  this  parable  now,  may  find  in  it  his  own  character. 

There  were  some  who  made  light  of  the  invitation  to  the  wedding, 
and  went  to  their  farms  and  to  their  merchandise.  These  persons 
represent  the  worldly-minded  and  the  indifTerent.  The  great  mass  of 
hearers  are  of  this  class.  They  do  not  oppose  the  Gospel  by  argu- 
ment ;  they  do  not  persecute  Christians  by  violence  ;  but  they  treat 
serious  subjects  with  levity,  and  give  their  hearts  and  minds  to  the 
world.  They  have  various  tastes  ;  some  are  engrossed  with  business, 
others  with  society ;  some  with  learning  and  accomplishments,  others 
with  domestic  duties  and  delights  :  but  they  all  agree  on  this  point, — 
they  neglect  the  invitations  of  the  Gospel. 

There  were  certain  persons  described  in  the  parable,  who  took  the 
servants,  and  entreated  them  spitefully,  and  slew  them.  These,  we 
know,  must  represent  persecutors,  such  as  the  chief  priests  and 
scribes.  The  punishment  that  would  soon  be  inflicted  on  the  mur- 
derers of  the  Lord  was  plainly  indicated  by  these  words,  "  But  when 
the  king  heard  thereof,  he  was  wroth,  and  he  sent  forth  his  armies, 
and  destroyed  these  murderers,  and  burned  up  their  city." 

The  servants  represent  prophets,  apostles,  ministers,  and  teachers, 
in  all  ages,  who  endeavor  to  persuade  sinners  to  come  to  Christ. 

The  guests  who  accepted  the  invitation,  signify  all  those  who  make 
a  profession  of  religion. 

The  most  remarkable  character  described  in  the  parable  is  the  man 
who  had  not  on  a  wedding  garment,  It  is  the  custom  in  the  East, 
when  royal  feasts  are  given,  to  provide  each  guest  with  a  robe  of 
honor,  and  it  would  be  considered  a  great  insult,  if  any  of  those  who 


392  CHRIST  REPLIES  TO  THE  PHARISEES  [sEPT.  10 

came  were  to  refuse  to  wear  it.  This  man  had  neglected  to  put  it  on 
The  servants  may  not  have  observed  the  omission,  or  if  they  had  ob- 
served it,  they  still  permitted  this  rebellious  guest  to  remain  seated  at 
the  table.  But  when  the  king  came  in  to  see  the  guests,  he  imme- 
diately expostulated  with  the  transgressor.  And  what  answer  did  the 
man  return  ?  What  excuse  did  he  make  ?  None.  He  was  speech- 
less. Noio  every  sinner  has  many  excuses  to  offer  for  his  transgres- 
sions, but  he  will  not  be  able  to  bring  them  forward  when  he  stands 
before  the  Son  of  God. 

The  wedding  garment  signifies  that  righteousness  which  Christ  has 
promised  to  bestow  on  all  who  believe  in  him ;  it  is  the  linen  clean 
and  white,  spoken  of  in  the  Book  of  Revelation,  (xix.  8  :)  it  is  the  right- 
eousness which  is  hy  faith  of  Jesus  Christ.  Every  one  might  obtain 
this  precious  gift.  It  is  offered  to  all.  To  refuse  this  gift  is  an  insult 
to  the  King  of  kings.  Are  there  any  here  who  venture  to  appear  be- 
fore God  in  their  own  righteousness, — in  that  righteousness  which  the 
prophet  Isaiah  compares  to  "  filthy  rags  ?"  Are  there  any  who  know  not 
they  are  wretched,  and  miserable,  and  poor,  and  blind,  and  naked,  and 
who  will  not  ask  for  the  white  raiment  that  Jesus  offers  to  bestow  ? 
(Ixiv.  6.)  You  may  escape  the  observation  of  your  fellow-guests, — 
you  may  elude  the  vigilance  of  the  servants, — but  when  the  king 
comes  in  to  see  the  guests,  you  will  be  detected  and  cast  out.  All 
our  religion  will  prove  utterly  worthless,  if  we  stop  short  of  true  faith 
and  real  conversion.  That  unhappy  man  might  as  well  have  stayed 
away  altogether  from  the  feast,  as  have  come  there  without  a  wedding 
garment.  He  would  have  had  less  trouble, — less  disappointment, — 
less  shame, — and  perhaps  less  weeping;  for  of  all  the  lest,  surely 
none  will  weep  so  bitterly  as  those  who  imagined  to  the  last  they  were 
going  to  heaven. 

Evening  Scripture  portion.    Zeph.  I.     Strange  apparel. 


Matt.  XXII.  15-22. — Christ  replies  to  the  Pharisees  and  Herodians 
respecting  paying  tribute. 

Full  of  Satanic  art  and  Satanic  malice,  the  Pharisees  approached 
the  Lord,  to  ask  him  a  question  which  they  imagined  he  could  not 
answer  without  exposing  himself  to  danger.  It  was  this.  "  Is  it  law- 
ful to  give  tribute  to  Caesar  or  not  ?"  Caesar  w^as  the  Roman  emperor 
who  had  conquered  the  Jewish  nation.  Could  there  be  any  doubt 
whether  it  was  right  to  pay  tribute  or  taxes  to  the  monarch  who  ruled 
over  them  ?  There  could"  be  none,  because  God  has  commanded  sub- 
mission to  rulers.  But  the  Pharisees  understood  the  law  of  God  so 
ill,  that  they  considered  it  was  wrong  to  submit  to  a  heathen  governor. 


SEPT.  10.]  RESPECTING  PAYING  TRIBUTE.  893 

This  was  a  false  notion.  It  is  true  the  Jews  would  never  have  been 
conquered  by  the  heathen  if  they  had  been  faithful  to  God ;  but  being 
conquered^  it  was  their  duty  to  submit.  We  read  in  the  prophet 
Ezekiel,^  that  the  Lord  was  once  angry  with  the  Jews  for  breaking 
their  covenant  with  the  king  of  Babylon.  (Ez.  xvii.  15.)  The  Phari- 
sees did  not  venture  openly  to  express  their  rebellious  thoughts,  for 
fear  of  incurring  the  displeasure  of  the  Romans  ;  yet  they  were  so  base 
as  to  wish  to  induce  the  Lord  to  endanger  his  life  by  uttering  the  very 
sentiments  which  they  inwardly  approved.  In  this  mahcious  design 
they  were  assisted  by  the  Herodians.  These  persons  were  called 
Herodians  after  Herod,  the  governor  the  Romans  had  appointed. 
They  were  not  only  willing  to  submit  to  the  Romans  in  lawful,  but 
also  in  unhwfnl  matters.  If  the  Roman  governor  gave  a  command 
contrary  to  the  law  of  God,  they  would  obey  the  governor  and  disobey 
God.  We  perceive,  therefore,  that  the  Pharisees  and  the  Herodians 
had  fallen  into  opposite  errors.  But  the  Lord's  answer  was  like  a 
two-edged  sword.  When  Jesus  said,  "  Render  unto  Caesar  the  things 
that  are  Caesar's,"  he  reproved  the  secret  notions  of  the  Pharisees,  and 
when  he  said,  *'  Render  to  God  the  things  that  are  God's,"  he  reproved 
the  avowed  doctrine  of  the  Herodians. 

It  is  interesting  to  observe  how  the  attempts  of  man  to  perplex  the 
Son  of  God  only  drew  forth  new  treasures  of  wisdom  from  his  lips  ! 
How  valuable  is  this  rule,  ''  Render  unto  Caesar  the  things  that  are 
Caesar's,  and  unto  God  the  things  that  are  God's  !"  It  shows  us  that 
though  all  things  belong  to  God,  yet  that  some  are  more  peculiarly 
his  own.  There  are  certain  rights  which  God  has  given  to  kings. 
These  rights  we  must  render  to  them.  Parents  have  certain  claims 
upon  their  children,  and  children  upon  their  parents.  God  does  not 
require  parents  to  neglect  their  children  in  order  that  they  may  devote 
all  their  time  to  his  worship.  It  was  very  sinful  in  the  Jews  to  refuse 
to  support  their  aged  parents,  and  to  bring  the  money  they  ought  to 
have  bestowed  on  them  to  the  priests,  saying,  "  It  is  Corban,  or  a  gift." 
(Mark  vii.  11.) 

But  if  it  is  sinful  not  to  render  unto  7nen  the  things  which  (by  God's 
appointment)  belong  to  men,  how  much  more  sinful  it  must  be  not  to 
render  unto  God  the  things  that  belong  to  God  ?  Yet  it  is  in  this  point 
that  we  are  the  most  negligent.  The  world  thinks  it  but  a  slight  fault 
to  neglect  their  Creator.  How  many  parents  there  are  who  render  to 
their  children  the  love  that  is  due  to  them,  but  who  render  no  love  to 
God  !  There  are  children  to  be  found  who  honor  their  parents,  but 
who  dishonor  God ;  servants  who  obey  their  masters,  but  who  disobey 
God ;  masters  who  act  justly  towards  their  servants,  but  deceitfully 
towards  God ;  brothers  and  sisters  who  live  in  harmony  with  each 
other,  but  at  enmity  with  God.  Such  persons  may  say,  "  I  have  done 
my  duty  ;  I  have  done  nobody  any  harm."  But  what  will  God  say  to 
them?  Will  he  not  remember  that  they  have  trampled  upon  His 
rights  ?     Will  not  broken  Sabbaths,  heartless  prayers,  neglected  Bi- 

50 


394  CHRIST  REPLIES  TO  THE  SADDUCEES.  [sEPT.  11. 

bles,  rise  up  to  condemn  them  ?  God  has  greater  claims  upon  us  than 
any  other  bein^  can  have.  He  created  man  in  his  image,  bestowing 
upon  him  a  reasonable  soul  and  an  immortal  spirit.  Therefore  we  are 
God's,  because  we  bear  his  image,  as  the  tribute  money  bore  the 
image  of  Caesar.  But  God  has  not  only  created  us  ;  he  has  redeemed 
us.  When  Satan  had  taken  us  captive,  Christ  redeemed  us  with  his 
precious  blood,  and  now  he  says  to  each  of  us,  "  Ye  are  not  your 
own ;  ye  are  bought  with  a  price ;  therefore  glorify  God  in  your  body, 
and  in  your  spirit,  which  are  God's."  (1  Cor.  vi.  20.)  Have  we  given 
ourselves  to  the  Redeemer  ?  Is  it  our  chief  desire  to  do  his  will  and 
to  promote  his  glory?  Or  do  we  ungratefully  spurn  his  authority, 
seeking  our  own  pleasure  and  doing  our  own  will  ? 

Evening  Scripture  portion.     Rom.  XIII.    Obedience  to  rulers. 


Luke  XX.  27-38. — Christ  replies  to  the  Sadducees  respecting  the 

resurrection. 

Here  is  another  instance  of  precious  truth  being  uttered  in  answer 
to  frivolous  questions.  What  light  is  thrown  upon  the  eternal  state 
by  these  two  sentences  !  "  They  are  equal  unto  the  angels  !  All  live 
unto  him." 

The  Sadducees  did  not  believe  that  there  would  be  any  resurrec- 
tion of  the  dead,  because  they  did  not  understand  how  it  could  be. 
When  they  applied  to  Jesus  they  described  a  case  which  might  have 
occurred  under  the  Jewish  law.  The  land  of  Canaan  was  divided  into 
small  inheritances.  If  a  man  died  without  a  child  to  succeed  him, 
God  enjoined  that  his  brother  should  marry  the  widow,  and  that  if  a 
child  were  born,  he  should  succeed  to  the  property  of  the  deceased 
brother,  and  be  considered  as  his  heir.  The  Sadducees  imagined  that 
they  had  proposed  a  difficulty  that  the  Lord  could  not  solve  ;  but  by 
a  word  he  exposed  their  folly.  He  declared  that  departed  saints  are 
"  equal  to  the  angels  of  God."  Angels  are  not  divided  into  families  as 
men  are  ;  and  glorified  saints  will  not  be  connected  in  heaven  with  the 
relations  they  had  upon  earth.  They  will  have  connections,  but  not 
of  an  earthly  kind.  The  pastor  will  rejoice  to  find  again  the  flock  he 
fed  below.  As  St.  Paul  says  to  his  converts,  (1  Thess.  ii.  19,)  "For 
what  is  our  hope,  or  joy,  or  crown  of  rejoicing  ?  Are  not  even  t/e  in 
the  presence  of  our  Lord  Jesus  Christ  at  his  coming  ?"  The  pious 
parent  Avill  find  himself  united  in  spiritual  bonds  to  the  children  who 
were  born  the  second  time,  in  answer  to  his  fervent  supplications. 
The  friends  who  bore  each  other's  spiritual  burdens  up  the  hill  of 
Zion,  will  walk  together  by  the  waters  of  life  that  gladden  the  city  of 
their  God.     Spiritual  bonds  can  never  be  dissolved.     Now  is  the  time 


SEPT.  11.]  CHRIST  REPLIES  TO  THE  SADDUCEES,  395 

to  multiply  these  bonds.  Some  who  knew  upon  earth  few  of  the 
sweet  ties  of  kindred  will  be  bound  by  numerous  sacred  everlasting 
ties  in  heaven. 

But  Christ  knew  that  the  Sadducees  denied  not  only  the  resurrec- 
tion of  the  body,  but  the  immortality  of  the  spirit.  Therefore  he 
brought  forward  a  proof  of  the  eternal  life  of  the  pious  dead  ;  and  he 
brought  it  out  of  those  five  books  of  Moses,  in  which  alone  the  Sad- 
ducees professed  to  believe.  God  would  not  have  said  to  Moses,  when 
he  spoke  from  the  burning  bush,  "  /  am  the  God  of  Abraham,"  if 
Abraham  had  ceased  to  exist. 

How  glorious  is  the  idea  that  all  the  saints  are  actually  in  exist- 
ence !  All  those  holy  men  whom  we  have  read  of  in  the  Scriptures, 
all  whom  we  have  heard  of,  all  whom  we  have  known  and  loved, — 
they  LIVE.  They  not  only  live ;  but  are  equal  to  the  angels.  We 
delight  to  think  of  our  absent  living  friends,  to  imagine  how  they  are 
now  engaged,  to  hope  they  sometimes  think  of  us,  and  will  some  day 
return  to  us ;  but  while  we  are  indulging  these  tender  thoughts,  they 
may  be  in  pain  and  trouble  ;  they  may  be  entangled  in  sin,  and  wan- 
dering far  from  God.  But  with  what  confidence  may  we  tliink  of  the 
pious  dead  !  When  we  hear  the  sweetest  strains  of  music,  we  may 
think,  *'  Those  sounds  give  but  faint  ideas  of  their  feeUngs,  as  they 
pass  from  bliss  to  bliss."  But  though  we  know  not  the  degree  of  their 
happiness,  Jesus  did.  He  had  but  lately  left  the  blessed  company 
above,  and  now  he  was  going  to  die  that  they  might  live  on  forever, 
and  that  their  number  might  continually  increase.  Once  Abel  was  the 
only  redeemed  saint  in  heaven,  but  at  length  there  shall  be  a  multitude 
that  no  man  can  number,  who  will  join  in  Abel's  song,  and  say,  "  Sal- 
vation to  our  God,  which  sitteth  upon  the  throne,  and  unto  the  Lamb." 
(Rev.  vii.  10.) 

Ten  thousand  times  ten  thousand  sung 

Loud  anthems  round  the  throne, 
When  lo  !  one  solitary  tongue 

Began  a  song  unknown  ; 
A  song  unknown  to  angel  ears, 
A  song  that  told  of  banish'd  fears, 
Of  pardon'd  sins,  and  dried  up  tears. 

Not  one  of  all  the  heavenly  host 

Could  those  higii  notes  attain, 
But  spirits  from  a  distant  coast 

United  in  the  strain ; 
Till  he  who  first  began  the  song 
(To  sing  alone  not  sufFer'd  long) 
Was  mingled  with  a  countless  throng. 

And  still  as  hours  are  fleeting  by 

The  angels  ever  bear 
Some  newly-ransom'd  soul  on  high 

To  join  the  chorus  there  ; 
And  so  the  song  will  louder  grow, 
Till  all  whom  Christ  redeem'd  below 
To  that  fair  world  of  rapture  go. 


396  CHRIST  REPLIES  TO  A  SCRIBE.  [sEPT.  12 

O  give  me,  Lord,  my  golden  harp, 

And  tune  my  broken  voice, 
That  I  may  sing  of  troubles  sharp. 

Exchanged  for  endless  joys  ; 
The  song  that  ne'er  was  heard  before 
A  sinner  reach'd  the  heavenly  shore, 
But  now  shall  sound  for  evermore. 

Evening  Scripture  portion.     Exod.  III.     The  God  of  Abraham. 


Mark  XII.  28-34. — Christ  replies  to  a  Scribe  concerning  the 
greatest  commandment. 

It  is  not  surprising  that  the  Scribes  admired  the  Lord's  answer  to 
the  Sadducees,  because  they  beheved  in  the  resurrection.  They 
showed  their  admiration  by  exclaiming,  "  Thou  hast  well  said."  Yet 
they  did  not  give  up  the  hope  of  entangling  the  divine  Teacher  by 
questions  ;  and  one  of  them  made  this  inquiry,  "  Which  is  the  first 
commandment  of  all  ?"  The  Scribes  often  disputed  with  each  other 
on  this  subject,  and  some  asserted  that  to  offer  a  certain  sacrifice,  and 
others  that  to  keep  a  certain  fast,  or  to  repeat  certain  prayers,  or  to 
bestow  certain  alms,  was  the  service  the  most  acceptable  to  God. 
How  much  the  Lord's  reply  must  have  surprised  them  !  Instead  of 
selecting  any  one  command  as  greater  than  the  rest,  he  pointed  to  the 
root  of  all  acceptable  obedience,  Love.  He  made  only  one  distinction, 
and  that  was  with  regard  to  the  objects  towards  whom  love  is  to  be 
exercised.  These  objects  are  "  God  and  7nan  ;^'  and  as  God  is  m- 
Jinitely  greater  than  man,  love  to  Him  must  be  infinitely  more  im- 
portant than  love  to  man.  Yet  where  love  to  God  is  found,  love  to 
man  will  always  follow ;  but  it  will  be  a  love  very  different  from  that 
selfish,  capricious,  and  partial  love  which  unconverted  men  feel  for 
their  friends  and  relatives. 

The  Scribe,  who  asked  the  question  with  the  evil  design  of  tempt- 
ing the  Lord,  (as  St.  Matthew  declares,)  was  convinced  by  the  answer, 
and  expressed  his  sentiments  with  cordiality  and  candor.  He  did  not 
speak  hypocritically  when  he  said,  "  Well,  Master,  thou  hast  said  the 
truth."  No  other  of  our  Lord's  tempters  ever  showed  such  readiness 
to  receive  instruction,  and  such  frankness  in  avowing  his  convictions. 
He,  who  knew  his  heart,  encouraged  him  by  this  commendation : 
"Thou  art  not  far  from  the  kingdom  of  God."  He  did  not  say, 
"  Thou  art  in  the  kingdom  of  God."  He  did  not  say,  as  once  he  said 
to  a  weeping  penitent,  "  Thy  faith  hath  saved  thee."  He  did  not  say, 
as  once  he  said  to  a  dying  thief,  "  Thou  shalt  be  with  me  in  Paradise." 
Yet  what  he  did  say  was  very  encouraging.  In  a  world  in  which  so 
many  are  as  far  from  the  kingdom  of  God,  as  the  east  is  from  the  west, 


SEPT.  13.]  CHRIST  QUESTIONS  THE  PHARISEES.  397 

it  is  encouraging  for  a  sinner  to  hear  that  he  is  not  far  from  it.  It  is 
God  alone  that  can  draw  a  soul  even  to  its  borders :  and  it  is  our  hope 
that  if  he  bring  it  thus  far,  he  will  bring  it  farther  still.  To  perish  at 
the  very  barrier  that  separates  death  from  hfe  would  be  awful  indeed. 
The  shipwrecked  mariner  who  perishes  in  the  waves  when  in  sight 
of  the  shore,  seems  in  a  more  pitiable  case  than  one  who  had  not  so 
nearly  reached  his  native  land  and  his  beloved  home. 

Are  we  convinced  that  without  love  all  the  services  we  can  offer  to 
God  are  worthless  ?  Even  a  human  creature  would  not  be  pleased 
with  our  gifts,  if  he  knew  that  we  did  not  love  him,  and  that  we  present- 
ed them  only  with  the  view  of  gaining  a  reward.  And  will  God  be 
pleased  with  interested  services  ?  How  much  has  he  done  to  win  our 
love  ?  He  has  given  his  only-begotten  Son  to  die  for  our  sakes.  Is 
not  that  enough  to  melt  the  hardest  heart  ?  There  can  be  no  greater 
proof  of  the  natural  wickedness  of  the  human  heart  than  this  :  it  finds 
it  difficult  to  love  God — to  love  the  most  lovely  Being,  the  most  gra- 
cious Benefactor. 

Let  none  of  us  be  satisfied  with  feeling  we  ought  to  love  God.  As 
soon  as  a  spark  of  real  affection  for  our  heavenly  Father  is  kindled  in 
our  hearts,  then  we  are  in  the  kingdom  of  God  :  then  we  are  safe,  then 
we  are  happy.  Not  so  happy  as  we  shall  be  when  we  love  him 
more  ;  but  happier  than  the  most  prosperous  worldling  who  does  not 
love  him.  Our  love  can  never  entitle  us  to  eternal  life  ;  Christ's  blood 
can  alone  do  that ;  but  it  affords  a  proof  that  we  are  the  children  of 
God,  and  that  we  shall  dwell  with  him  forever !  for  "  Eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the  heart  of  man,  the 
things  which  God  hath  prepared  for  them  that  love  him."  (1  Cor. 
ii.  9.) 

Evening  Scripture  portion.    Deut.  VI.    Love  to  God. 


Matt.  XXII.  41  to  end. — Christ  questions  the  Pharisees  concerning 

himself. 

We  have  already  admired  the  wisdom  of  the  Lord's  answers.  We 
have  now  an  instance  of  the  wisdom  of  his  questions.  Though  his 
enemies  could  not  perplex  him,  yet  he  could  easily  perplex  them.  But 
his  questions  were  not  like  Xheixs,  frivolous ;  they  were  important. 

There  is  no  subject  inore  important  than  who  Christ  is.  The  Phari- 
sees thought  they  knew,  but  they  were  profoundly  ignorant  on  the 
subject.  They  knew,  indeed,  the  meaning  of  the  word  *'  Christ."  It 
signifies  "  anointed" — one  set  apart  by  the  anointing  of  oil  as  priest 
and  king.  Jesus  was  the  Christ,  anointed  of  the  Father  with  the 
Holy  Ghost,  the  oil  of  gladness,  to  be  priest  and  king  forever.     In  the 


398  CHRIST  QUESTIONS  THE  PHARISEES.  [sEPT.  13. 

second  Psalm  there  is  a  prophecy  of  this  anointed  one.  "  The  kings 
of  the  earth  set  themselves  and  the  rulers  take  counsel  together  against 
the  Lord,  and  against  his  anointed  (or  his  Christ.")  The  Pharisees 
had  read  the  Scriptures,  and  they  knew  that  the  Christ  would  come 
into  the  world,  and  that  he  would  be  born  of  the  family  of  David,  But 
they  did  not  know  that  the  Christ  was  the  Son  of  Godj  as  well  as  the 
Son  of  David.  Therefore  Jesus  brought  forward  a  passage  from  the 
Psalms,  in  which  David  calls  the  Christ  his  Lord.  It  is  this,  "  The 
Lord  said  unto  my  Lord."  (Ps.  ex.  L)  That  is,  "The  Lord  the 
Father  said  unto  my  Lord  the  »So?2."  How  could  David's  Son  be 
David's  Lord?  This  was  a  mystery  hidden  from  the  Pharisees.  It 
is  the  great  mystery  of  godhness.  *'  God  manifest  in  the  flesh."  It 
has  been  revealed  to  us.  We  know  that  from  everlasting  the  Son  has 
been  with  the  Father  in  glory,  and  that  in  the  fulness  of  time  he  was 
born  into  the  world, — the  infant  of  a  humble  daughter  of  the  royal 
David.     Thus  he  is  at  once  David's  Son  and  David's  Lord. 

The  Pharisees  did  not  ask  him  to  explain  the  passage  he  had  quo- 
ted ;  for  they  were  contented  with  their  ignorance,  and  loved  darkness 
better  than  light.  But  they  will  understand  it  when  it  is  too  late. 
The  prophecy  shall  be  fulfilled.  "  The  Lord  said  unto  my  Lord,  Sit 
thou  on  my  right  hand,  until  I  make  thine  enemies  thy  footstool." 
Part  of  it  has  already  been  accomplished.  Christ  is  now  sitting  at  the 
right  hand  of  God,  but  he  has  not  yet  come  to  make  his  enemies  his 
footstool.  With  what  dismay  will  those  who  once  rejected  him  behold 
the  Son  of  God  when  he  appears  in  his  glory  !  "  Every  eye  shall  see 
him,  and  they  also  that  pierced  him  ;  and  all  kindreds  of  the  earth  shall 
wail  because  of  him."  That  is,  some  of  all  kindreds  shall  wail,  be- 
cause some  of  all  kindreds  have  rejected  him.  It  was  not  the  Jews 
only  who  said,  "  We  will  not  have  this  man  to  reign  over  us  ;"  it  was 
not  the  Romans  only  who  pierced  him  with  a  spear ;  there  are  many 
belonging  to  Christian  nations  who  have  crucified  him  afresh  and  have 
trodden  him  under  foot.  (Heb.  vi.  6  ;  x.  29.)  All  who  do  not  love  him 
are  his  enemies^  and  shall  be  made  his  footstool.  It  is  a  fearful  thing 
to  fall  into  the  hands  of  the  living  God.  How  terrible  it  must  be  to 
be  trampled  beneath  his  feet !  Yet  those  who  have  trodden  under  foot 
the  Son  of  God  shall,  if  they  do  not  repent,  be  trodden  under  foot 
themselves  :  for  he  has  declared,  "  I  will  tread  them  in  my  anger,  and 
trample  them  in  my  fury."  (Isa.  Ixiii.  3.)  In  that  day  he  will  save 
his  people,  and  while  he  makes  his  enemies  his  footstool,  he  will  ex- 
alt them  to  his  own  throne,  for  he  has  said,  "  To  him  that  overcometh 
will  I  grant  to  sit  with  me  in  my  throne."    (Rev.  iii.  2L) 

Eveuiuif  Scripture  portion.     Ps.  CX.  CXI.     David's  Lord. 


SEPT.  14.1  CHRIST  WARNS  THE  PEOPLE.  390 


Matt.  XXIII.  1-12. — Christ  warns  the  people  against  the  pride  of 

the  Pharisees. 

This  is  the  last  discourse  recorded  which  our  Saviour  uttered  in  the 
presence  of  his  enemies.  How  alarming  it  is  !  Surely  those  sins  must 
be  very  dangerous  which  called  forth  such  warnings  from  the  meek 
and  gentle  Saviour  !  The  first  part  of  the  discourse  was  not  addressed 
to  the  Pharisees  themselves,  but  to  the  disciples  and  to  the  multitude. 
The  Lord  warned  them  against  imitating  the  example  of  their  teachers. 
With  regard  to  their  instructions,  this  was  the  rule  laid  down.  When 
the  Pharisees  sat  in  Moses'  seat,  that  is,  when  they  read  the  books  of 
Moses  in  the  synagogue  to  the  people,  then  they  were  to  be  regarded. 
We  know  that  their  false  interpretations  were  not  to  be  received  ;  for 
our  Saviour  on  one  occasion  censured  them  for  teaching  for  doctrines 
the  commandments  of  men.  (Matt.  xv.  9.)  Therefore  we  perceive 
how  we  ought  to  understand  the  words  in  verse  3  :  "All,  therefore, 
whatsoever  they  bid  you  observe,  that  observe  and  do."  All  the  in- 
structions they  gave,  which  agreed  with  the  word  of  God,  the  people 
were  bound  to  observe,  however  wicked  their  teachers  might  be. 

The  Lord  next  commanded  the  people  not  to  imitate  the  example 
of  the  Pharisees.  *'  Do  not  ye  after  their  ivorks."  We  are  apt  to 
imitate  those  we  admire.  The  people  admired  the  Pharisees  exceed- 
ingly, for  they  could  not  detect  their  motive.  It  was  pride.  All  they 
did  was  to  be  seen  of  men ;  therefore  all  they  did  was  abominable  to 
God.  The  phylacteries  (those  strips  of  parchment  on  which  texts  of 
Scripture  were  written)  were  harmless  in  themselves,  but  the  Phari- 
sees wore  them  with  the  wicked  desire  of  gaining  admiration  from 
men  by  an  appearance  of  piety.  The  borders,  or  fringes  on  the  gar- 
ments, were  even  commanded  by  God  in  the  law.  In  Numbers  xv. 
38,  the  Israelites  were  desired  to  put  fringes  (or  borders)  on  their 
garments,  and  upon  the  fringes  a  riband  of  blue,  in  order  that  when 
they  looked  upon  it  they  might  remember  all  the  commandments  of 
the  Lord.  Christ  did  not  reprove  them  for  wearing  these  borders, 
but  for  wearing  them  in  order  to  be  seen  of  men ;  neither  did  he  cen- 
sure them  for  sitting  in  the  most  honorable  places  at  feasts  or  in  the 
synagogue,  but  for  loving  to  sit  there. 

It  is  natural  for  men  to  wish  to  be  noticed  and  admired.  Even 
Christians  feel  this  desire,  but  they  do  not  cherish  it ;  no,  they  abhor 
it,  and  pray  against  it,  and  strive  to  overcome  it.  Whenever  we  feel 
mortified  because  we  have  been  overlooked,  or  elated  because  we 
have  been  noticed,  we  should  bewail  before  the  Lord  the  pride  of  out 
hearts.  Why  is  pride  so  offensive  in  God's  eyes  ?  Because  it  leads 
men  to  desire  to  be  in  the  place  of  God.  Pride  is  never  satisfied. 
Were  a  man  to  gain  the  admiration  of  a  hundred  persons,  he  would 
wish  to  gain  that  of  a  hundred  more,  and  his  desires  would  never  stop 
till  he  was  the  object  of  universal  homage,  till  he  occupied  the  throne 


400  CHRIST  DENOUNCES  THREE  WOES.  [sEPT.  15 

of  the  Almighty.  It  is  not  wonderful  that  God  abhors  a  sin  that  aims 
to  dethrone  himself,  and  to  render  his  whole  creation  miserable.  The 
happiness  of  the  universe  depends  upon  God  being  seated  upon  his 
own  throne,  and  upon  all  his  creatures  submitting  to  his  government. 
God  must  humble  every  one  that  he  would  save.  If  we  are  to  be  saved, 
we  must  be  humbled.  People  little  know  what  they  are  doing  when 
they  cherish  pride  in  children.  Many  of  the  common  modes  of  educa- 
tion are  calculated  to  feed  this  dangerous  passion.  The  desire  to  be 
first  is  encouraged  by  numerous  expedients,  when  every  means  ought 
to  be  used  to  check  the  love  of  distinction  in  the  young  heart.  Nothing 
can  so  effectually  subdue  it  as  the  Gospel  of  Christ.  There  man 
learns  that  he  is  a  polluted  being,  and  that  nothing  but  the  blood  of 
the  crucified  Saviour  can  wash  out  his  stains.  Do  we  believe  this 
humbling  doctrine  ?  Then  let  us  remember  the  words  of  the  apostle 
Paul,  "  I  beseech  you  that  you  walk  worthy  of  your  vocation  where- 
with ye  are  called,  with  all  lowliness  and  meekness."     (Eph.  iv.  2.) 

Evening  Scripture  portion.     Ezekiel  XXVIII.    Proud  Tyre. 


Matt.  XXIII.   13-15. — Christ  denounces  three  woes  against  the 

Pharisees. 

The  first  sermon  recorded  which  the  Lord  Jesus  preached  is  called 
the  Sermon  on  the  Mount.  It  began  with  eight  blessings,  such  as 
these,  '*  Blessed  are  the  poor  in  spirit,  blessed  are  the  meek."  But 
now  we  are  reading  the  lost  sermon  recorded,  and  we  find  in  it  eight 
woes.  They  are  denounced  against  the  Pharisees.  The  Lord  warned 
his  disciples  against  their  evil  doctrines  and  example  in  his  first  pub- 
lic discourse,  saying,  "Except  your  righteousness  exceed  the  righteous- 
ness of  the  Scribes  and  Pharisees,  ye  shall  in  nowise  enter  the  king- 
dom of  heaven."  He  shows  in  this  his  last  discourse  wJiat  their 
righteousness  was — a  mere  pretence,  an  outward  show,  a  cloak  to 
secret  wickedness.     After  each  wo  he  uttered,  he  described  a  crime. 

The  first  crime  described  is  "  shutting  up  the  kingdom  of  heaven 
against  men."  This  is  the  contrary  of  what  Jesus  came  to  do.  He 
opened  the  kingdom  of  heaven  to  all  believers.  He  opened  it  by  his 
death.  All  faithful  ministers  stand  at  the  open  door  and  invite  sinners 
to  come  in.  But  the  Pharisees  taught  men  false  ways  of  salvation. 
When  they  saw  real  penitents  they  frowned  upon  them,  and  endeav- 
ored to  shut  them  out.  We  find  in  the  prophet  Daniel  this  encouraging 
promise  :  "  They  that  be  wise  shall  shine  as  the  brightness  of  the  fir- 
mament, and  they  that  turn  many  to  righteousness  as  the  stars  forever." 
'Daii.  xii.  3.)     But  what  will  become  of  those  who  have  turned  many 


SEPT.  15.]  CHRIST  DENOUNCES  THREE  WOES.  401 

from  righteousness  !  What  anguish  will  they  feel  when  they  find 
among  their  companions  in  torment,  many  whom  they  once  perverted 
and  corrupted  ! 

But  if  the  Pharisees  had  been  openly  wicked  they  would  not  have 
been  as  guilty  as  they  were.  They  preienc^ec?  to  be  very  pious,  and 
made  long  prayers  in  pubHc  places,  while  secretly  they  devoured  wid- 
ows' houses.  It  seems  that  dying  men  often  left  the  property  of  their 
widows  to  their  charge,  little  suspecting  how  the  trust  would  be  abused. 
How  could  they  dare  to  injure  the  widow  and  the  fatherless  when 
they  read  continually  in  the  law  of  Moses  these  words  :  "  Ye  shall  not 
afflict  any  widow,  or  fatherless  child.  If  thou  afflict  them  in  anywise, 
and  they  shall  cry  at  all  unto  me,  I  will  hear  their  cry,  and  my  wrath 
shall  wax  hot,  and  I  will  kill  you  with  the  sword,  and  your  wives  shall 
be  widows,  and  your  children  fatherless."  Ex.  xxii.  22-24.  Christ  is 
acquainted  with  every  secret  sin.  He  detests  sin  most  when  he  sees 
it  covered  by  a  cloak  of  hypocrisy.  Therefore  he  said  to  the  Pharisees, 
"  Ye  shall  receive  the  greater  damnation."  There  are  degrees  of 
misery.  Hypocrites  shall  be  punished  more  than  open  transgressors. 
The  sins  which  they  have  so  carefully  concealed  from  men  will  be  pub- 
licly exposed  at  the  last  day,  and  the  secrecy  with  which  they  were 
committed  will  be  found  to  add  to  their  enormity. 

Every  one  would  acknowledge  that  to  devour  luidows^  houses  is  a 
sin ;  but  eve7'y  one  would  not  understand  at  first  that  it  was  a  sin  to 
compass  sea  and  land  to  make  proselytes.  It  is  not  a  sin  to  compass 
sea  and  land  to  make  converts :  no,  that  is  a  righteous  act.  Mission- 
aries go  to  the  farther  ends  of  the  earth  to  tell  perishing  sinners  of  a 
Saviour.  They  go,  and  by  the  blessing  of  God,  they  make  some  of 
them  the  children  of  heaven,  such  as  they  are  themselves.  What  is 
a  proselyte  ?  He  is  a  man  who  changes  his  religion,  whether  for  a 
better  or  a  worse.  The  Pharisees  took  great  pains  to  persuade  the 
Gentiles  to  observe  the  ceremonies  of  the  Jewish  law ;  for  it  gratified 
their  pride  to  add  to  the  number  of  their  own  followers.  The^y  did  not 
desire  to  sa.ve  souls ;  for  while  they  were  so  zealous  in  making  prose- 
lytes, they  shut  up  the  kingdom  of  heaven  against  men.  The  bad  in- 
structions they  gave  to  a  proselyte  rendered  him  worse  than  he  was 
before,  and  even  worse  than  themselves.  We  should  have  hardly 
thought  it  possible  that  any  could  be  worse  than  the  Pharisees,  did  we 
not  find  these  words  written,  "  And  when  he  is  made,  ye  make  him 
twofold  more  the  child  of  hell  than  yourselves."  There  are  degrees 
of  wickedness  as  well  as  of  misery.  Some  are  more  the  children  of 
hell  than  others.  It  is  even  possible  to  make  another  worse  than  we 
are  ourselves.  How  dangerous  it  must  be  to  hsten  to  false  teachers  ! 
If  we  attend  to  them  we  may  become  loorse  than  they  are.  How  aw- 
ful is  the  name  here  given  to  a  wicked  man  !  "  The  child  of  hell !" 
Yet  all  who  are  not  the  children  of  heaven  are  the  children  of  hell. 
The  world  is  divided  into  these  two  classes.  Could  the  children  of 
hell  see  the  place  to  which  they  were  going,  they  would  tremble,  and 

51 


402  CHRIST  DENOUNCES  FOUR  MORE  WOES.  [sEPT.  16. 

shrink  back  with  fear.  But  God  sees  it,  and  in  his  love  he  warns  them 
not  to  proceed  in  their  dangerous  course.  He  does  more.  He  is 
wilHng  to  make  them  "  meet  to  be  partakers  of  the  inheritance  of  the 
saints  of  Hght ;"  for  he  is  able  to  deliver  them  from  "  the  power  of 
darkness."     (Col.  i.  12,  13.) 

Evening  Scripture  portion. 
Micah  III.     Warning  to  wicked  rulers  and  teachers. 


Matt,  XXUI.  16-28. — Christ  denounces  four  more  woes  against  the 

Pharisees. 

Our  God  is  the  God  of  truth.  There  was  no  truth  in  the  Phari- 
sees. They  taught  lies,  and  they  acted  lies.  In  the  passage  we  have 
just  read  a  wo  is  denounced  against  them  for  teaching  lies.  They 
taught  the  people  that  the  gold  of  the  temple  was  more  holy  than  the 
temple  itself;  and  that  the  gift  on  the  altar  was  more  holy  than  the 
altar  :  whereas  it  was  clear  that  it  was  the  temple  that  sanctified  the 
gold,  and  the  altar  that  sanctified  the  gift. 

What  could  be  their  motive  for  teaching  these  errors  ?  No  doubt  it 
was  the  love  of  money.  They  hoped  to  induce  the  people  to  bestow 
much  gold,  and  to  offer  many  gifts  as  sacrifices,  that  by  these  means 
they  themselves  might  grow  rich.  The  love  of  money  has  m  all  ages 
led  men  to  teach  falsehood.  Roman  Catholic  priests  gain  money  by 
the  masses  they  repeat  for  the  dead.  They  tell  the  people  that  the 
souls  of  their  relations  are  in  torment,  and  that  they  can  release  them 
by  repeating  prayers  or  masses  on  their  behalf;  but  they  will  not  re- 
peat these  masses,  unless  money  is  given  to  them.  One  mark  of  a 
faithful  minister  is  his  indifference  to  worldly  gain,  or  io  filthy  lucre, 
as  the  Scriptures  call  it.  Like  St.  Paul  he  can  say,  "I  seek  not  yours, 
but  you."     (2  Cor.  xii.  14.) 

The  Pharisees  not  only  spake  lies,  they  acted  them.  They  pre- 
tended to  be  so  very  pious,  that  they  would  not  omit  paying  tithes  to 
the  priests  of  the  smallest  herbs  ;  while  at  the  same  time  they  omitted 
paying  to  God  the  greatest  duties  they  owed  to  him,  such  as  judg- 
ment, mercy,  and  faith.  And  why?  Because  men  could  see  them 
when  they  gave  their  tithes,  but  God  alone  knew  the  state  of  their 
hearts. 

Are  there  not  some  like  the  Pharisees  in  these  days  ?  They  are 
careful  to  perform  religious  services  when  the  eye  of  man  is  upon  them; 
but  they  are  indifferent  when  the  eye  of  God  alone  observes.  They 
attend  church  regularly  because  men  see  them  there.  But  do  they 
pray  in  secret  regularly  ?  They  are  very  careful  of  their  words,  be 
cause  men  hear  them ;  but  they  are  very  careless  about  their  thoughts 


SEPT.  17.]  CHRIST  DENOUNCES  THE  LAST  WO.  403 

because  God  alone  sees  them.  What  can  better  represent  such  char- 
acters than  cups  clean  outside  d^ndi  filthy  within,  than  sepulchres  beau- 
tifully ornamented  containing  dead  men's  bones  ? 

How  different  is  the  description  that  the  Holy  Spirit  has  given  of 
the  saints  !  St.  Paul  says,  *' We  have  this  treasure  in  earthen  vessels." 
(1  Cor.  iv.  7.)  The  saints  are  despised  by  the  world,  and  valued  no 
more  than  an  earthen  vessel ;  but  in  their  hearts  a  treasure  is  hid — it 
is  Christ,  the  hope  of  glory.  (Col.  i.  27.)  In  the  sight  of  God,  who 
sees  the  heart,  they  are  precious  as  gold  and  silver.  It  is  true  that 
they  are  not  without  sin  ;  but  God  has  promised  to  refine  them,  as  gold 
and  silver  are  purified  from  their  dross.  (Mai.  iii.  2.)  But  the  wicked 
are  compared  to  the  dross  of  silver,  and  to  the  baser  metals.  God 
said  to  Ezekiel,  '*  Son  of  man,  the  house  of  Israel  is  to  me  become 
dross ;  all  they  are  brass,  and  tin,  and  iron,  and  lead,  in  the  midst  of 
the  furnace  ;  they  are  even  the  dross  of  silver. ^^  And  what  wculd  God 
do  to  these  impenitent,  unbelieving,  unconverted  people  ?  "  Because 
ye  are  all  become  dross,  behold  therefore,  I  will  gather  you  into  the 
midst  of  Jerusalem.  As  they  gather  silver,  (that  is,  the  dross  of  silver,) 
and  brass,  and  iron,  and  lead,  and  tin,  into  the  midst  of  the  furnace,  to 
blow  the  fire  upon  it  to  melt  it;  so  will  I  gather  you  in  my  anger  and  in 
my  fury  ;  and  I  will  leave  you  there,  and  melt  you."  (Ezek.  xxii.  18- 
20.)  Afflictions  do  not  refine  hypocrites ;  but  destroy  them.  God 
leaves  them  in  their  troubles,  and  suffers  them  to  perish.  But  if  our 
hearts  are  right  in  the  sight  of  God,  he  will  never  leave  us.  His 
promise  to  every  one  who  sincerely  loves  him  is,  '*  I  will  be  with  him 
in  trouble  ;  I  will  deliver  him,  and  honor  him."  Are  there  any  here 
who  never  cry  earnestly  to  God  for  a  clean  heart,  and  a  right  spirit  ? 
What  will  you  do  in  the  day  when  God  shall  judge  the  secrets  of  men 
by  Jesus  Christ?     (Rom.  ii.  16.) 

Evening  Scripture  portion.    Mai.  III.     Crod  sits  as  a  refiner. 


Matt.  XXIII.  29-36. — Christ  denounces  the  last  wo  against  the 

Pharisees. 

This  is  the  last  of  the  eight  woes  that  the  Lord  denounced  against 
the  Pharisees.  Eight  times  he  uttered  these  words,  "  Wo  unto  you, 
scribes  and  Pharisees,  hypocrites."  Eight  times  he  described  their 
hypocritical  character.  The  last  instance  of  hypocrisy  mentioned,  is 
the  building  of  the  tombs  of  the  prophets.  This  was  an  hypocritical 
act  in  the  Pharisees,  because  it  was  not  done  from  love  and  reverence 
to  the  martyred  prophets,  but  merely  from  pride  and  ostentation.  If 
they  had  reverenced  the  ancient  prophets,  they  would  not  have  perse- 
cuted the  living  ones.     It  is  very  probable  that  they  really  thought 


404  CHRIST  DENOUNCES  THE  LAST  WO.  [sEPT.  17. 

that  tney  would  not  have  been  partakers  with  their  fathers  in  the  blood 
of  the  prophets  ;  but  they  did  not  know  their  own  hearts.  It  is  very 
easy  to  deceive  ourselves  respecting  our  own  characters.  When  we 
read  of  wicked  actions,  it  is  natural  to  think  that  we  would  not  have 
committed  them,  had  we  been  placed  in  the  circumstances  of  those 
we  read  of.  But  this  is  not  the  way  to  come  to  a  knowledge  of  our- 
selves. Let  us  not  inquire  how  we  should  have  treated  the  apostles 
or  the  reformers,  had  we  lived  in  their  days,  but  let  us  rather  inquire 
how  do  we  behave  towards  despised  saints  in  these  days  ?  Do  we 
love  all  who  believe  in  the  Lord  Jesus  Christ  ?  Are  we  ready  to  re- 
lieve their  wants,  and  to  defend  their  characters  ?  When  the  saints 
are  praised  and  admired,  it  is  easy  then  to  speak  in  their  favor ;  but 
when  they  are  despised  and  calumniated,  then  it  requires  faith  to  take 
their  part,  and  to  share  in  their  reproach. 

With  what  honor  the  Son  of  God  mentioned  those  holy  men  who 
had  been  slain  in  former  times  !  What  a  title  he  bestowed  on  Abel, 
when  he  called  him  "  righteous  Abel !"  The  waters  of  the  flood  had 
not  washed  out  the  stains  of  his  blood  from  the  earth.  We  know  the 
names  of  very  few  of  those  prophets  who  were  slain  between  the  time 
of  Abel  and  of  Zachariah,  but  all  their  names  were  known  to  Jesus  at 
the  moment  he  was  speaking, — all  their  spirits  were  happy  in  his 
Father's  presence,  and  all  their  hlood  was  crying  for  vengeance  from 
the  earth.  And  upon  whom  would  that  vengeance  descend  ?  Upon 
that  generation  to  whom  Jesus  then  spoke — upon  that  generation  who 
would  exceed  all  their  fathers  in  wickedness,  by  slaying  the  Son  of 
God,  and  by  refusing  the  offer  of  pardon  that  his  apostles  would  pro- 
claim. Jesus  declared,  "  All  these  things  shall  come  upon  this  genera- 
tion." But  not  upon  that  generation  alone.  The  sufferings  of  the 
Jewish  nation  are  not  yet  ended.  Unto  this  day  they  are  wander- 
ers on  the  face  of  the  earth,  even  as  Cain  was  who  slew  his  brother 
Abel. 

Can  parents  bear  the  idea  of  entailing  a  curse  upon  their  children  ? 
Long  after  they  are  sleeping  in  their  graves  their  offspring  may  be 
suffering  the  consequences  of  their  sins.  A  family  is  plunged  from 
the  height  of  affluence  into  the  depth  of  poverty;  disease  sweeps  away 
the  fair  blossoms  from  a  flourishing  tree  ;  pubHc  crime  inflicts  a  dark 
blot  upon  a  reputable  name — and  men  know  not  th3  cause  of  these 
visitations.  Sometimes  they  are  sent,  like  the  afflictions  of  Job,  and 
the  temptations  of  Abraham,  to  try  the  faith  of  God's  dear  children, 
and  as  tokens  of  a  Father's  love  :  but  sometimes  they  are  the  memo- 
rials of  sins  perpetrated  long  before, — of  sins  unpardoned  and  unre- 
pented  of.  The  cruel  treatment  of  a  fatherless  child,  the  treacherous 
robbery  of  a  master,  the  bitter  persecution  of  a  saint,  arc  often  visited 
upon  the  unrighteous  descendants  of  those  who  committed  the  guilty 
acts.  God  fulfils  his  own  word  by  visiting  the  iniquities  of  the  fathers 
upon  the  children  unto  the  third  and  fourth  generations  of  them  that 
hate  him. 


SEPT.  18. J  CHRIST  LAMENTS  OVER  JERUSALEM.  405 

But  He  will  never  let  his  wrath  burn  against  the  righteous  son  of 
ungodly  parents.  No,  if  the  son  repent,  he  shall  obtain  mercy.  The 
good  king  Josiah,  though  the  son  of  a  very  wicked  father,  was  spared 
when  God  was  going  to  pour  torrents  of  wrath  upon  his  kingdom.  Be- 
cause his  heart  was  tender,  because  he  humbled  himself,  and  wept 
and  prayed,  therefore  God  said,  "  Thou  shalt  be  gathered  to  thy  grave 
in  peace."  Pious  children  who  have  ungodly  parents  yet  living,  may 
pray  for  them,  and  may  obtain  mercy  for  them  also.  Far  from  punish- 
ing the  children  for  their  parents'  sake,  he  may  bless  those  parents  for 
their  children's  sake.  "  For  he  is  gracious  and  merciful,  slow  to  an- 
ger, and  of  great  kindness,  and  repenteth  him  of  the  evil."  (Joel  ii. 
13.) 

Evening  Scripture  portion. 
2  Chron.  XXXIV.  14  to  end.     The  blessing  bestowed  upon  King  Josiah. 


Matt.  XXIII.  37  to  end. — Christ  laments  over  Jerusalem. 

Could  the  most  feeling  heart  bewail  the  calamities  of  his  friend 
more  tenderly  than  the  Lord  here  bewails  the  awful  end  of  his  ene- 
mies ?  It  was  not  because  he  loved  them  not  that  he  had  addressed 
the  Pharisees  in  these  terrible  words,  "  Ye  serpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  damnation  of  hell  ?"  Those  whom  he 
now  called  serpents,  he  would  have  treated  as  the  hen  her  beloved 
brood.  When  that  careful  bird  descries  a  hawk  or  a  kite  hovering  in 
the  air,  she  calls  her  little  ones  to  take  refuge  beneath  her  sheltering 
wings.  The  Lord  Jesus  descried  afar  off  the  woes  that  were  about  to 
light  upon  the  heads  of  his  guilty  nation,  and  he  gave  them  warning  of 
their  approach  ;  but  they  would  not  heed  his  words,  nor  accept  his  in- 
vitations. And  now  the  time  was  come  when  hope  had  nearly  expired. 
"  Behold,"  said  the  Lord,  "  your  house  is  left  unto  you  desolate."  But 
though  he  said  "  Behold,"  the  Jews  beheld  no  desolation.  The  tem- 
ple was  shining  in  all  its  splendor;  the  walls  of  Jerusalem  were  stand- 
ing in  all  their  strength  ;  the  feast  of  the  Passover  was  thronged  with 
guests ;  the  land  was  flowing  with  milk  and  honey ;  where  was  the 
desolation  ?  It  was  nigh  at  hand,  even  at  the  door.  The  Son  of  God 
heard  its  step  upon  the  m.ountains,  and  saw  its  shadow  upon  the  hills. 
Before  the  voices  of  those  children  who  sang  his  praises  in  the  temple 
should  become  tremulous  through  age,  the  enemy  would  cause  the 
sound  of  melody  to  cease  in  the  Lord's  house.  How  long  has  the 
silence  continued  !  Visit  Mount  Moriah,  where  once  the  temple  stood. 
Behold  that  stately  building,  crowned  with  domes  and  minarets.  It  is 
not  a  Christian  church.  Is  it  a  heathen  temple  ?  No,  it  is  a  Mahom- 
raedan  mosque,  the  pride  of  the  Turks,  the  masterpiece  of  their  archi 


406  CHRIST  COMMENDS  A  POOR  WIDOW.  [sEPT.  19. 

tecture.  Neither  Christian  nor  Jew  may  now  tread  upon  the  spot 
where  the  Redeemer  stood  and  taught.  And  thus  it  shall  be,  till  the 
times  of  the  Gentiles  are  fulfilled.  Then  there  shall  be  a  great  and 
glorious  change.  It  is  described  in  this  last  verse.  "  For  I  say  unto 
you,  ye  shall  not  see  me  henceforth,  till  ye  shall  say,  *  Blessed  is  he 
that  cometh  in  the  name  of  the  Lord.'  "  When  the  Saviour  comes  the 
second  time,  he  will  meet  with  a  very  different  reception  from  that 
which  he  received  the  first  time.  He  expired  amidst  curses,  but  he 
shall  return  amidst  blessings. 

How  wonderful  are  the  dealings  of  God  with  the  Jewish  nation  ' 
Instead  of  casting  them  off  forever,  he  has  only  cast  them  out  for  a 
time.  He  says  to  them,  by  the  mouth  of  his  prophet  Isaiah,  "  In  a 
little  wrath  I  hid  my  face  from  thee  for  a  moment,  but  with  everlasting 
kindness  will  I  have  mercy  on  thee,  saith  the  Lord  thy  Redeemer." 
(Is.  hv.  7,  8.) 

Are  there  any  among  us  with  whom  the  Lord  has  dealt  in  the 
same  merciful  manner  ?  Some,  who  in  their  youthful  days  hardened 
their  hearts  against  the  Gospel,  after  wandering  long  in  forbidden  and 
dangerous  paths,  have  been  permitted  once  more  to  hear  the  joyful 
sound,  and  have  heard  it  the  second  time  with  altered  feelings,  and  a 
new  dehght.  When  God  had  spoken  to  them  in  their  prosperity,  they 
had  replied,  *'  I  will  not  hear ;"  but  when  he  had  destroyed  their 
earthly  delights,  they  welcomed  the  messenger  of  mercy,  and  ex- 
claimed, *'  Blessed  is  he  that  cometh  in  the  name  of  the  Lord." 

Evening  Scripture  portion.    Rom.  XI.     The  restoration  of  the  Jews. 


Mark  XII.  41  to  end. — Christ  commends  a  poor  widow. 

The  lime  was  drawing  near  when  the  Lord  Jesus  would  leave  the 
temple,  never  to  return.  Before  he  left  it,  he  sat  for  a  while  in  the 
court  called  the  women! s  court.  The  inner  court  was  called  the  court 
of  Israel,  and  there  no  one  was  permitted  to  sit  down ;  but  in  the 
womerHs  court  sitting  was  allowed.  Under  the  pillars  that  adorned  the 
court  eleven  chests  were  placed,  and  upon  each  chest  was  written  the 
purpose  to  which  money  cast  in  it,  would  be  applied.  None  of  them 
were  for  the  relief  of  the  poor ;  all  were  set  apart  for  the  supply  of 
the  various  sacrifices  and  services  of  the  temple. 

The  people  presented  their  offerings  within  the  view  of  Jesus. 
Many  who  were  rich  cast  in  much.  It  is  probable  these  rich  men 
were  Pharisees.  The  Lord  had  lately  upbraided  them  for  their  cov- 
etousness.  He  did  not  now  applaud  their  liberality.  He  knew  that 
though  they  gave  much,  they  kept  more.  He  saw  also  their  motives, 
and  he  was  acquainted  with  their  secret  practices.      But  while  he 


SEPT.  19.]  CHRIST  COMMENDS  A   POOR  WIDOW.  407 

passed  over  the  rich,  his  eye  rested  upon  a  certain  poor  widow,  who 
cast  in  two  mites,  which  made  a  farthing.  It  is  said  in  one  place  thai 
two  sparrows  are  sold  for  a  farthing :  that  farthing  was  the  fourth  part 
of  a  penny ;  this  farthing  was  the  fortieth  part  of  a  penny  ; — the 
fortietli  part  of  the  wages  of  a  day-laborer. 

There  is  very  little  recorded  concerning  the  poor  widow ;  neither 
her  name,  nor  her  parentage,  nor  her  history,  nor  her  abode.  But  she 
was  well  known  to  Jesus.  He  knew  not  only  what  she  put  into  the 
treasuiy,  but  also  that  she  had  nothing  remaining.  He  knew  all  her 
circumstances  in  this  life — the  depth  of  her  poverty,  and  how  she  fell 
into  it.  It  may  be  that  she  was  the  victim  of  one  of  those  proud 
Pharisees,  who  devoured  widows'  houses.  He  knew  net  only  her 
circumstances y  but  her  heart — the  feelings  with  which  she  approached 
the  treasury  and  cast  in  her  mites.  It  may  be  that  she  had  just 
received  some  great  deliverance,  and  that  she  testified  her  gratitude  by 
her  gift.  It  may  be  that,  hke  the  aged  Anna,  she  derived  her  chief 
consolation  from  attending  the  services  of  the  temple,  from  listening 
to  the  psalms  sung  continually  within  its  walls,  and  from  joining  in  the 
worship  which  accompanied  the  daily  offerings.  It  is  probable  that 
she  had  heard  the  Saviour's  gracious  words  within  that  sacred  place, 
and  had  found  salvation  through  faith  in  his  name.  She  must  have 
been  a  believer  in  the  promises  of  God,  or  she  could  not  have 
presented  an  acceptable  offering.  For  it  is  written,  "  Through  faith 
Abel  offered  a  more  excellent  sacrifice  than  Cain."  (Heb.  xi.) 

The  believing  poor  still  present  their  farthings  to  the  Lord  ; — their 
mites  are  still  precious  in  his  sight.  They  may  not  be  noticed  by 
men,  but  they  are  not  overlooked  by  God.  He  knows  whence  all  the 
money  comes  that  enters  into  his  treasury ;  and^he  can  distinguish  the 
guinea  which  dropped  out  of  the  overflowing  coffers  of  a  rich  man, 
from  the  last  farthing  of  a  poor  one.  There  are  some  in  our  days  who 
have  displayed  the  same  faith  that  actuated  the  widow.  There  was  a 
man  who  spent  his  all  in  going  from  city  to  city,  from  country  to 
country,  to  plead  for  the  souls  of  the  poor.  Wherever  he  went,  he 
stirred  up  his  fellow-Christians  to  form  town-missions,  which  might 
penetrate  into  every  dark  abode  of  ignorance  and  misery.  He  died  in 
the  midst  of  his  years  and  of  his  labors,  and  left  not  enough  to  pro- 
cure his  winding-sheet,  much  less  to  sustain  his  infant  family.  But 
God  raised  up  friends  who  honorably  buried  him,  and  comfortably 
provided  for  his  widow  and  her  babes.*  Our  gracious  Lord  is  faithful, 
and  never  forsakes  those  who  put  their  trust  in  him.  We  may  feel 
assured  that  the  widow  who  cast  in  all  her  living  into  the  treasury, 
was  not  suffered  to  pine  with  want  the  day  after.  And  every  one  who 
has  faith  to  act  as  she  did,  will  be  approved  as  she  was,  and  sustained 
as  she  was,  and  at  the  last  day  acknowledged  as  she  will  be. 

Evening  Sciipture  portion.    2  Cor.  VIII.     Exhortation  to  liberality 
*  David  Nasmith,  who  died  1839 


408  THE  DESTRUCTION  OF  THE  TEMPLE.  [sEPT.  20. 


Matt.  XXIV.  1,  2. — Christ  foretells  the  destruction  of  the  temple. 

These  words  record  a  very  remarkable  event — "Jesus  went  out, 
and  departed  from  the  temple." 

That  was  a  memorable  moment  when  the  Lord  Jesus  departed  from 
the  temple,  never  again  to  enter  it — that  temple  into  which  he  had 
been  carried  as  a  babe  in  his  mother's  arms,  and  where  he  had  been 
blessed  by  the  aged  Simeon ;  from  that  temple  where,  as  a  child,  he 
had  astonished  the  doctors  by  his  wisdom — from  that  temple  where  he 
had  healed  so  many  sufferers,  and  spoken  peace  to  so  many  penitents. 
Never  more  would  he  honor  it  with  his  presence ;  his  enemies  might 
have  it  to  themselves,  to  repeat  within  its  sacred  courts  for  a  few  more 
years  their  hypocritical  services.  On  another  altar  he  would  bleed, 
even  the  altar  of  the  cross  ;  to  another  temple  he  would  ascend,  even 
to  the  temple  in  heaven,  to  stand  before  the  altar  there,  with  the  golden 
censer  in  his  hand.  (Rev.  viii.  3.) 

Had  the  disciples  known  their  Master  as  well  as  they  might  have 
known  him,  they  would  not  have  directed  his  attention  to  the  splendor 
of  the  holy  house.  How  could  they  expect  that  the  King  of  Heaven 
would  admire  earthly  magnificence  !  The  world's  glory  must  have 
appeared  dark  indeed  to  Him  who  had  dwelt  in  the  palace  of  eternal 
light ! 

A  little  while  before,  he  had  called  his  disciples  unto  him.  For 
what  purpose  ?  Was  it  to  show  them  such  an  object  as  the  world  ad- 
mires ?  A  monarch  gorgeously  arrayed,  or  a  building  beautifully 
adorned  ?  or  even  a  prospect  of  surpassing  loveliness  ?  No  ;  it  was  to 
show  them  a  sight  pleasing  in  God's  eyes — a  poor  widow  devoted  in 
heart  to  his  service.  For  what  a  different  purpose  the  disciples  came 
to  their  Master  ! 

Instead  of  admiring  the  temple's  magnificence,  Jesus  uttered  this 
astonishing  prophecy  :  "  There  shall  not  be  left  one  stone  upon  anoth- 
er that  shall  not  be  thrown  down."  For  nine  years  before  the  Sa- 
viour's birth,  Herod  the  Great  had  kept  eighteen  thousand  workmen 
continually  employed  in  repairing  the  temple,  and  since  his  death  the 
Jew^s  had  continued  to  improve  it.  It  was  built  upon  a  massive  rock, 
and  w^as  composed  of  stones,  some  of  which  were  sixty  feet  in  length. 
Who  could  believe  that  such  stones  would  be  thrown  down  !  Yet  in 
about  forty  years  after  the  prophecy  had  been  uttered,  the  place  where 
the  temple  stood  was  a  ploughed  field ;  for  the  Romans  caused  the 
foundations  to  be  dug  up  in  search  of  hidden  treasures. 

God  knows  the  fate  of  every  building  which  now  attracts  human 
admiration.     The  mosque  of  Omar,  that  stands  where  once  the  tem- 

Ele  stood,  has  its  appointed  time.  All  the  edifices  that  human  hands 
ave  reared,  since  the  tower  of  Babel  was  begun,  shall  perish  :  they 
may  be  demolished  by  the  conqueror,  or  swallowed  up  by  an  earth- 
quake, or  gradually  crumbled  away  by  the  hand  of  time — but  if  they 


SEPT.  21.]        CHRIST  FORETELLS  THE  SIGNS  OF  THE  END.  409 

escape  all  these  enemies,  they  shall  at  length  be  consumed  in  the 
flames  ;  for  God  has  declared,  "  The  earth,  and  the  works  that  are 
therein,  shall  be  burned  up.  Seeing,  then,  that  all  these  things  shall 
be  dissolved,  what  manner  of  persons  ought  ye  to  be  in  all  holy  con- 
versation and  godliness,  looking  for  and  hasting  unto  the  coming  of  the 
day  of  God?"  (2  Pet.  iii.  10,  11.)  But  there  are  some  things  which 
shall  endure.  Though  every  stone  in  the  temple  has  been  thrown 
down,  the  poor  widow  that  cast  her  mite  into  the  treasury  still  lives 
Her  love  still  lives.  It  led  her  once  to  offer  two  mites,  and  now  it 
leads  her  to  offer  never-ending  praises.  When  we  behold  a  splendid 
building,  let  us  remember  that  a  poor  tattered  believer  js  more  glori- 
ous in  God's  sight  than  that  pompous  fabric.  Men  may  think  him  un- 
fit to  enter  the  magnificent  gate,  or  to  tread  upon  the  marble  floor ; 
but  God  has  prepared  for  him  a  building  not  made  with  hands,  eternal 
in  the  heavens — a  building  that  shall  endure  when  all  earthly  palaces 
and  temples  shall  melt  with  fervent  heat. 

Evening  Scripture  portion.     Is.  II.     Earthly  glory. 


Matt.  XXIV.  3-14. — Christ  foretells  the  signs  of  the  end. 

How  interesting  was  the  scene  upon  Mount  Olivet  when  the  Sa- 
viour sat  there  instructing  his  disciples  concerning  things  to  come  ! 
The  prospect  he  beheld  must  have  filled  his  heart  with  sad  thoughts. 
It  was  Jerusalem,  that  crowned  the  opposite  heights — Jerusalem  !  the 
city  over  which  he  had  wept  only  a  few  days  before — Jerusalem,  that 
city  in  which  he  had  done  so  many  miracles — Jerusalem,  that  city  in 
which  he  was  so  very  soon  to  be  tried  and  condemned. 

When  we  look  upon  a  place  which  we  have  often  visited,  we  think 
of  past  events ;  but  when  Jesus  looked  upon  Jerusalem  he  thought 
not  only  of  the  past,  but  also  of  \\\q  future. 

The  disciples  did  not  leave  their  Master  to  meditate  alone  upon  that 
mount.  Four  of  them  approached  and  proposed  some  important  ques- 
tions. The  names  of  these  four  are  recorded  by  St.  Mark  :  they  were 
James  and  John,  Peter  and  Andrew,  the  fishermen  of  Gennesareth. 
The  inquiries  they  made  were  these  :  "  When  shall  these  things  be  ? 
And  what  shall  be  the  sign  of  thy  coming,  and  of  the  end  of  the  world  ?'* 
What  things  did  they  refer  to  in  their  first  question  ?  A  little  while 
before  their  Lord  had  said,  when  gazing  on  ihe  magnificent  buildings 
of  the  temple,  *'  There  shall  not  be  left  here  one  stone  upon  another, 
that  shall  not  be  thrown  down."  It  was  natural  that  the  disciples 
should  desire  to  know  when  these  wonderful  events  would  happen  ; 
they  said,  "  When  shall  these  things  be  ?"  Had  they  asked  no  othei 
question,  it  would  have  been  clear  that  the  whole  of  the  Lord's  answer 

52 


410  CHRIST  DIRECTS  HIS  DISCIPLES  [sEPT    22. 

related  to  the  destruction  of  Jerusalem ;  but  they  added  a  second  in- 
quiry, "  What  shall  be  the  sign  of  thy  coming,  and  of  the  end  of  the 
world  ?" 

The  Lord  answered  both  these  inquiries  as  he  sat  upon  Mount 
Olivet.  It  is  difficult  for  us  to  know  certainly  what  part  of  the  an- 
swer relates  to  the  destruction  of  Jerusalem,  and  what  part  relates  to 
the  second  coming.  Before  Jerusalem  was  destroyed,  there  were 
many  wars  and  persecutions  ;  and  there  are  wars  and  persecutions 
still.  What  mournful  signs  these  are,  of  the  coming  of  Christ !  When 
he  was  born  at  Bethlehem,  the  angels  sang,  '*  Glory  to  God  in  the 
highest,  on  earth  peace,  good  will  towards  men."  This  song  would 
have  led  us  to  expect  that  wars  would  cease  now  the  Prince  of  peace 
was  come.  But  eighteen  hundred  years  have  rolled  away,  and  vio- 
lence still  prevails  upon  the  earth.  The  joyful  song  in  the  fields  of 
Bethlehem  is  very  unlike  the  mournful  discourse  upon  the  Mount  of 
Olives.  Yet  both  are  true.  When  the  Babe  that  lay  in  the  mangei 
shall  sit  upon  his  throne,  the  earth  shall  be  filled  with  the  glory  of  the 
Lord.  Meanwhile  there  must  be  trials,  and  afflictions,  and  tempta- 
tions. Jesus  has  faithfully  warned  us  beforehand.  He  has  told  us 
that  many  will  be  offended,  and  that  many  will  be  deceived,  and  that 
the  love  of  many  will  grow  cold.  When  we  read  these  prophecies  we 
should  offer  up  such  a  prayer  as  this  :  "  May  /  never  be  offended,  or 
deceived,  or  cooled  in  my  love  !"  When  we  hear  of  any  who  have 
turned  back  from  following  the  Lord,  let  us  think  of  the  touching 
words  he  once  spoke  to  his  apostles,  "  Will  ye  also  go  away  ?"  Surely 
none  will  feel  so  much  ashamed  to  see  him  again  as  those  who  pro- 
fessed to  walk  with  him  a  little  way,  and  to  love  him  for  a  little  while, 
but  whose  feet  grew  weary,  and  whose  love  waxed  cold  !  O  how  they 
will  wish  that  they  had  never  heard  his  name,  nor  listened  to  his  voice  } 

Evening  Scripture  portion.     2  Thess.  I.     Future  judgments  on  persecutors. 


Matt.  XXIV.  15-23. — Christ  directs  his  disciples  when  to  flee  from 

Jerusalem. 

These  warnings  proved  exceedingly  useful  to  the  first  Christians. 
They  remembered  the  words,  "  When  ye  therefore  shall  see  the 
abomination  of  desolation,  spoken  of  by  Daniel  the  prophet,  stand  in 
the  holy  place  ;  then  let  them  which  be  in  Judea  flee  into  the  moun- 
tains." Nearly  forty  years  after  these  words  were  uttered,  the  Roman 
armies  stood  in  the  holy  place  ;  that  is,  in  the  holy  city  of  Jerusalem. 
These  armies  w^ere  prophesied  of  under  the  name  of  "  the  abomination 
of  desolation."     The  world  admires  great  conquerors,  and  their  gallant 


SEPT.  22.]  WHEN  TO  FLEE  FROM  JERUSALEM.  411 

troops,  but  the  Lord  abhors  deeds  of  injustice  and  cruelty.  The  Ro- 
man name  shines  bright  in  the  page  of  history,  but  it  is  a  blot  in  the 
word  of  God  :  "  the  abomination  of  desolation." 

But  some  may  inquire,  "  How  could  the  Christians  escape  from 
Jerusalem  when  the  Romans  had  entered  the  city  ?"  (jod  showed  his 
faithfulness  by  providing  a  way  of  escape  for  his  own  people.  When 
the  Romans  first  attacked  the  city,  they  were  repulsed — they  fled,  and 
they  did  not  return  to  the  city  for  several  years.  The  Christians  took 
advantage  of  their  defeat  to  flee  to  the  mountains.  They  found  a 
place  wherein  to  dwell  in  safety ;  a  little  town  called  Pella,  beyond 
the  river  Jordan,  hidden  among  the  hills,  was  their  refuge.  It  is  be- 
heved  that  not  one  Christian  was  in  the  city  of  Jerusalem  at  the  time 
of  its  dreadful  destruction.  Does  not  the  escape  of  these  Christians 
aiford  a  striking  instance  of  the  manner  in  which  God  preserves  his 
people  ?  When  he  destroyed  the  world  by  water,  he  saved  Noah ; 
when  he  destroyed  Sodom,  he  saved  Lot ;  and  when  he  will  destroy 
the  world  by  fire,  he  will  save  his  people.  As  it  is  written  in  Ps. 
xxxii.,  "  For  this  shall  every  one  that  is  godly  pray  unto  thee  in  a  time 
when  thou  mayest  be  found :  surely  in  the  floods  of  great  waters  they 
shall  not  come  nigh  unto  him." 

It  was  the  time  of  the  Passover  when  the  Roman  armies,  headed 
by  the  great  Titus,  returned  to  attack  Jerusalem.  Two  millions  of 
human  beings  were  then  enclosed  within  her  walls.  And  what  human 
beings  !  Many  of  them  were  ferocious  robbers.  Two  wicked  men, 
named  Simon  and  John,  were  at  open  war  with  each  other,  and  kept 
the  city  in  continual  tumult.  Through  their  means  most  of  the  provi- 
sions were  burned,  and  the  inhabitants  speedily  reduced  to  famine. 
The  robbers  broke  into  houses,  and  insisted  upon  the  inmates  deliver- 
ing up  their  last  morsel.  During  the  whole  period  of  the  siege  no 
regular  meal  was  taken.  Each  ate  his  morsel  alone,  in  fear  and  trem- 
bling. One  unnatural  mother  was  induced  by  hunger  to  roast  her  own 
child,  and  to  eat  part  of  it.  The  odor  of  her  meal  attracted  the  Jew- 
ish soldiers  to  her  house  ;  they  compelled  her  to  produce  her  strange 
food ;  but  when  they  beheld  the  awful  spectacle,  they  retreated  in 
horror,  for  now  they  clearly  saw  that  God  had  abandoned  the  city,  and 
that  no  hope  remained  to  its  wretched  inhabitants. 

The  pen  of  Josephus,  an  unbelieving  Jew,  has  described  the  calami- 
ties of  the  siege  ;  and  he  has  wound  up  his  account  by  these  words : 
"  If  the  misfortunes  of  all  from  the  beginning  of  the  world  were  com- 
pared with  those  of  the  Jews,  they  would  appear  much  less  upon  the 
comparison."  This  is  an  unbeliever's  testimony  to  the  truth  of  the 
prophecy,  *'  There  shall  be  great  tribulation,  such  as  was  not  since  the 
beginning  of  the  world  to  this  time."  If  those  days  had  not  been 
shortened,  the  whole  nation  must  have  perished  ;  but  this  could  not  be, 
because  of  the  elect.  Some  of  the  Jews  were  chosen  of  God,  and  for 
their  sakes  the  days  of  tribulation  were  shortened  ;  and  the  siege  lasted 
little  more  than  three  months.     But  is  the  tribulation  over  ?     O  no. 


412  CHRIST  DESCRIBES  HIS  SECOND  COMING.  [sEPT.  23 

The  Jews  are  still  wanderers  upon  the  face  of  the  earth  ;  they  are  still 
despised,  dejected,  degraded.  It  is  an  awful  thing  not  to  listen  to  the 
voice  of  mercy.  The  Jews  would  not  hear  it,  and  they  have  been 
compelled  to  hear  the  voice  of  W7'ath.  The  Lord  delights  in  mercy. 
Are  there  any  here  who  have  not  yet  accepted  his  gracious  invitations  ' 
0  what  sorrows  you  might  escape,  if  now  you  would  turn  to  him  ! 

Evening  Scripture  portion.     Dan.  IX.     The  abomination  of  desolation. 


Matt.  XXIV.  23-31. — Christ  describes  his  second  coming. 

What  comfort  it  has  been  to  believers  during  the  last  eighteen 
hundred  years,  to  know  that  Jesus  will  return  in  a  public  manner ! 
"  As  the  lightning  cometh  out  of  the  east,  and  shineth  even  unio  the 
west ;  so  shall  the  coming  of  the  Son  of  Man  be."  The  inhabitants  of 
all  parts  of  the  world  will  know  in  the  twinkling  of  an  eye  that  Jesus 
is  returned,  for  they  will  see  him  coming  in  tlie  clouds  of  heaven.  Had 
it  not  been  for  this  assurance,  in  what  a  state  of  agitation  they  would 
have  been  kept !  They  would  have  listened  with  eagerness  to  every 
report  of  his  return,  and  would  have  thought  it  well  at  least  to  go  and 
see  whether  it  were  true.  But  now  they  feel  an  unshaken  confidence, 
that  whenever  he  appears  they  shall  see  him  immediutely.  They 
know  also  that  wherever  they  may  be  at  the  time,  they  will  be  gathered 
unto  him,  even  as  the  eagles  are  gathered  from  distant  parts  to  feast 
upon  their  prey.  Whether  they  be  dead  or  living  when  he  comes, 
they  shall  behold  the  first  bright  beams  of  his  chariot.  Whether  they 
be  lying  in  their  graves,  or  in  the  depths  of  the  sea,  they  shall  be 
caught  up  to  meet  him  in  the  air :  whether  engaged  in  their  daily  toil, 
or  partaking  of  their  nightly  repose,  they  shall  be  changed,  and  trans- 
lated to  join  the  blessed  company. 

And  did  the  Lord  give  his  disciples  any  information  concerning  the 
time  of  his  second  coming  ?  Yes  :  he  said  it  should  happen  "  imme- 
diately after  the  tribulation  of  those  days."  To  what  tribulation  does 
he  refer  ?  This  is  a  question  that  has  perplexed  many  attentive  read- 
ers of  Holy  Scripture.  Some  consider  the  tribulation  that  the  Jews 
have  endured  during  the  last  eighteen  hundred  years  is  here  spoken  of. 
Are  they  not  still  in  tribulation  ?  St.  Luke  gives  this  account  of  our 
Lord's  words  :  "  Jerusalem  shall  be  trodden  down  of  the  Gentiles,  un- 
til the  times  of  the  Gentiles  be  fulfilled."  The  Turks  are  still  in  pos- 
session of  Jerusalem  ;  their  mosque  still  pollutes  the  holy  mount  where 
once  the  temple  stood ;  but  when  the  tribulation  of  the  Jews  is  over, 
when  they  are  restored  to  their  own  land,  and  their  own  city,  theii 
King  will  return  to  take  possession  of  his  ancient  throne.  He  was 
born  King  of  the  Jews,  he  died  King  of  the  Jews,  and  King  of  the  Jews 


SEPT.  24.]  SUDDENNESS  OF  CHRIST'S  SECOND  COMING.  413 

he  will  return  ;  but  not  of  the  Jews  only,  but  King  of  kings,  and  Lord 
of  lords.  How  glorious  is  the  description  of  his  return  in  Rev.  xix. 
11  !  "  And  I  saw  heaven  opened,  and  behold  a  white  horse,  and  he 
that  sat  upon  him  was  called  Faithful  and  true,  and  in  righteousness 
he  doth  judge  and  make  war.  His  eyes  were  as  a  flame  of  fire,  and 
on  his  head  were  many  crowns  ;  and  he  had  a  name  written  that  no 
man  knew  but  he  himself." 

Yet  the  glory  of  the  second  coming  is  not  so  wonderful  as  the  hu- 
mihation  of  the  first.  It  seems  suitable  to  the  Son  of  God  to  return  in 
the  clouds  with  a  vast  army  of  saints  and  angels ;  but  it  is  amazing 
that  he  should  have  entered  the  world  as  a  babe,  have  been  laid  in  a 
manger,  and  nailed  unto  a  cross.  And  why  did  he  come  in  this  lowly, 
in  this  ignominious  manner  ?  That  when  he  came  again  to  destroy 
the  world,  he  might  gather  his  elect  from  the  four  winds,  from  one  end 
of  heaven  to  the  other.  All  these  scattered  ones  have  believed  in  the 
crucified  Jesus,  and  have  been  washed  in  his  blood ;  therefore  their 
garments  are  clean  and  white,  and  they  are  fit  to  enter  into  the  presence 
of  their  Lord,  and  to  dwell  with  him  forever. 

Evening  Scripture  portion.     Rev.  XIX.     Christ's  second  coming. 


Matt.  XXIV.  32-41. — Christ  foretells  the  suddenness  of  his  second 

coming. 

What  must  have  been  the  feelings  of  the  disciples  when  they  heard 
their  Lord  declare,  *'  This  generation  shall  not  pass  till  all  these  things 
be  fulfilled !"  Though  the  Lord  had  directed  them  how  to  escape  from 
Jerusalem,  yet  they  must  have  felt  compassion  for  their  countrymen 
who  would  suff'er  the  "  great  tribulation."  What  should  we  feel  if  we 
knew  that  London,  now  so  prosperous  and  flourishing,  would  in  the 
course  of  forty  years  be  steeped  in  blood,  and  filled  with  carcasses  ! 
Thanks  be  unto  God,  we  have  heard  no  such  evil  tidings.  Though 
now  full  of  ignorance  and  vice,  of  poverty  and  misery,  it  may  become 
enlightened  and  happy,  through  the  spread  of  the  gospel  in  all  its  dark 
alleys  and  crowded  courts.  But  the  disciples  could  entertain  no  such 
hopes  concerning  Jerusalem.  They  knew  that  if  they  were  spared  to 
see  old  age,  they  would  hear  of  the  destruction  of  their  native  city. 

Before  the  beginning  of  this  discourse,  they  had  asked  two  questions  ; 
the  first  was,  "When  shall  these  things  be?"  This  inquiry  referred 
to  the  stones  of  the  temple  being  thrown  down.  The  other  question 
was,  '•  What  shall  be  the  sign  of  thy  coming,  and  of  the  end  of  the 
world  ?"  To  this  question  our  Lord  seems  to  refer  when  he  says, 
"  But  of  that  day  and  hour  knoweth  no  man ;  no,  not  the  angels  of 
heaven,  but  my  Father  only."     How  remarkable  it  is  that  the  time  of 


414  CHRIST  COUNSELS  HIS  DISCIPLES  [sEPT.  25 

Christ's  second  coming  should  be  concealed  from  the  knowledge  of 
every  creature  !  Angels  know  not  the  time  ;  they  know  not  when 
they  shall  be  summoned  to  attend  their  King  in  his  chariot  of  clouds. 
Devils  know  not  the  time  ;  they  know  not  when  they  shall  be  immured 
in  their  dark  prison,  and  no  longer  permitted  to  tempt  the  inhabitants 
of  the  earth,  and  of  the  sea.  Wicked  men  know  not  the  time  ;  they 
know  not  when  their  day  of  grace  will  end.  Righteous  men  know^  not 
the  time  ;  they  know  not  when  they  shall  be  caught  up  to  meet  their 
Lord  in  the  air. 

When  Jerusalem  was  destroyed,  the  righteous  had  to  flee  ;  but 
when  Christ  returns,  it  is  the  wicked  who  will  attempt  to  flee,  and  will 
not  be  able.  The  same  Almighty  arm  that  will  save  the  righteous,  will 
arrest  the  wicked  in  their  flight.  How  great  will  be  their  consterna- 
tion when  they^  find  themselves  suddenly  separated  from  their  pious 
kindred !  The  very  day  in  which  this  event  takes  place,  they  will  arise 
ignorant  of  what  it  will  bring  forth.  Two  men  wall  be  in  the  field, 
digging,  or  ploughing,  or  reaping.  One  may  have  just  vented  his  pro- 
fane oaths,  while  the  other  may  have  reproved  him,  and  reminded  him 
of  the  future  judgment, — when  suddenly  the  angels  may  bear  away  the 
faithful  laborer  into  the  presence  of  his  Saviour,  and  leave  his  ungodly 
companion  to  taste  the  terrors  of  his  wrath.  Two  women  will  be  en- 
gaged in  domestic  labors  ;  grinding  at  a  mill,  or  employed  in  some 
other  household  work.  They  may  both  that  morning  have  sung  the 
same  hymn,  and  have  appeared  to  join  in  the  same  prayer  ;  but  while 
one  was  a  humble  believer,  the  other  was  a  lover  of  the  world.  Christ 
will  suddenly  reveal  their  true  characters,  by  taking  one  to  dwell  with 
him,  and  by  leaving  the  other  to  sink  into  perdition.  Should  not  each 
of  us  ask  himself,  "  If  the  Lord  were  to  come  to-day,  w^hat  would  be- 
come of  me  ?  Has  He  heard  me  imploring  earnestly  for  pardon,  and 
his  Holy  Spirit  ?  When  He  looks  into  my  heart,  does  He  see  that  I 
love  Him  ?" 

Evening  Scripture  portion.  ^ 

Is.  LXV.     The  Lord's  enemies  divided  from  his  servants. 


Matt.  XXIV.  42-44. — Christ  counsels  his  disciples  to  watch  for  his 

return. 

Why  did  the  Lord  conceal  from  all  the  time  of  his  second  coming  ? 
We%know  not  why  he  concealed  it  from  angels  or  from  devils,  but  we 
do  know  why  he  concealed  it  from  men.  It  was  that  they  may  be 
watching  for  his  return.  He  said,  "  Watch,  therefore,  for  ye  know 
not  what  hour  your  Lord  doth  come."  He  who  made  us  is  acquainted 
with  all  the  secret  springs  of  our  nature.     He  knows  that  when  we 


SEPT.  25.]  TO  WATCH  FOR  HIS  RETURN.  415 

have  a  long  time  before  us,  we  are  disposed  to  loiter.  There  is  a 
spirit  of  sloth  and  delay  that  steals  over  our  hearts,  which  nothing 
overcomes  so  much  as  the  idea  that  the  opportunity  for  exertion  may 
soon  be  past.  Though  our  Lord  may  appear  to  tarry,  we  must  never 
cease  to  believe  that  he  will  soon  come.  As  it  is  written,  "  For  yet  a 
little  while,  and  he  that  shall  come  will  come,  and  will  not  tarry." 
(Ileb.  X.  37.)  When  we  have  been  expecting  a  friend  for  a  long  time, 
we  at  length  grow  weary  of  waiting,  and  "  give  him  up."  We  say, 
"  Surely  now  he  will  not  come  at  all."  Yet  sometimes  he  arrives  just 
as  we  have  given  him  up.  We  must  never  give  up  expecting  Christ, 
for  he  has  positively  promised  that  he  will  come.  But  he  has  not 
promised  to  prolong  our  lives  till  his  return.  Millions  have  dropped 
into  the  grave  during  his  absence,  and  it  is  very  probable  that  we  may 
descend  into  ours. 

Tlie  day  of  death  is  as  uncertain  as  the  day  of  his  return.  The 
young  die  as  well  as  the  old,  the  healthy  as  well  as  the  sickly,  the 
cautious  as  well  as  the  adventurous.  We  all  know  that  this  day  we 
MAY  die.  It  does  not  require  faith  to  believe  that  we  may  die ;  for 
reason  convinces  us  of  this  fact.  Yet  is  it  not  remarkable  that  death 
generally  comes  unexpectedly  ; — even  to  the  old  1  They  have  lived 
so  long,  that  they  naturally  imagine  they  shall  live  longer  still.  They 
have  seen  the  arrow  of  destruction  pass  by  them  so  often,  piercing 
their  companions,  but  sparing  them,  that  their  fears  are  quelled,  and 
their  hearts  are  lulled  to  repose.  It  often  happens  that  just  as  men 
have  made  their  plans  for  long  life,  they  are  visited  by  sudden  death. 
A  house  has  just  been  built,  and  a  garden  planted,  when  he  that  built 
and  planted  is  called  to  dwell  in  another  abode,  and  to  walk  in  other 
regions.  These  unexpected  removals  say  with  a  loud  voice  to  the 
living,  "  Be  ye  also  ready." 

But  what  if,  instead  of  deaths  the  Lord  were  to  come  ?  His  return 
would  create  more  alarm  than  death  has  ever  done.  When  death 
attacks  an  ungodly  man,  his  senses  are  often  stupified  by  disease  ;  he 
is  less  capable  of  feeling  alarm  than  when  in  full  health.  But  when 
Christ  returns,  he  will  find  his  enemies  lively  and  strong.  A  sick  man 
usually  entertains  hopes  of  recovery  till  near  his  last  hour ;  but  when 
Christ  returns,  the  wicked  will  see  no  way  of  escape.  Friends  sur- 
round the  pillow  of  the  dying  man ;  some  sooth  and  flatter  him,  some 
counsel  and  encourage  him :  but  when  the  Judge  appears,  the  wicked 
will  be  left  to  meet  their  awful  fate,  without  one  friendly  arm  to  render 
aid,  one  pitying  eye  to  shed  a  tear,  one  pious  tongue  to  offer  a  prayer. 

Do  we  desire  to  escape  the  terrors  of  that  awful  moment  ?  there  is 
but  one  certain  refuge.  It  is  the  Lord  Jesus,  who  is  now  ready  to 
hear  our  prayers,  to  forgive  our  sins,  to  bestow  his  grace,  and  to  be 
our  hiding-place  in  the  day  of  trouble.  If  we  neglect  this  precious 
opportunity,  he  will  come  on  us  as  a  thief,  and  we  shall  not  know  what 
hour  he  cometh  upon  us.  (Rev.  iii.  3.) 

Evening  Scripture  portion.    Is.  XXIV.     Terrors  of  the  last  day. 


416  FAITHFUL  AND  UNFAITHFUL  SERVANTS.  [sEPT.  26. 


Matt.  XXIV.  45  to  end. — Christ  describes  the  end  of  faithful  and 
unfaithful  servants. 

This  part  of  our  Lord's  discourse  applied  with  peculiar  force  to  the 
apostles.  They  had  been  made  rulers  over  their  Lord's  household. 
But  it  also  applies  to  all  ministers,  for  they  are  all  stewards  of  the 
mysteries  of  God.  A  sacred  trust  is  committed  to  them  ;  and  if  they 
neglect  it,  their  condemnation  will  be  very  heavy.  If  the  laborer  in 
the  field,  if  the  women  grinding  at  the  mill,  were  ungodly,  they  would 
perish  :  but  if  the  steward  of  spiritual  things  was  unfaithful,  how 
much  more  miserably  would  he  perish !  How  happy  are  those  minis- 
ters w^hom  death  has  found  watching  over  their  household  !  It  signified 
not,  indeed,  whether  they  died  in  their  pulpits  or  in  their  beds ;  but  it 
signified  much  whether  their  hearts  were  truly  in  their  work.  Faith- 
ful ministers,  like  St.  Paul,  feel  continual  sorrow  in  their  hearts  for 
their  brethren  who  know  not  God.  Like  him  they  can  also  say,  when 
they  think  of  their  children  in  the  faith,  "  We  joy  for  your  sakes  be- 
fore our  God."  (1  Thess.  iii.  9.) 

It  is  awful  to  think  that  there  are  some  ministers  whom  Christ  calls 
"  evil  servants."  They  think  in  their  heart  that  the  Lord  delayeth  his 
coming.  Then  they  begin  to  abuse  the  power  committed  to  them,  and 
to  ill-treat  the  saints  of  God,  their  fellow-servants.  Worldly-minded 
ministers  have  often  been  great  persecutors.  What  are  the  pleasures, 
and  who  are  the  companions  of  such  men  ?  It  is  said  in  the  parable, 
"  They  eat  and  drink  with  the  drunken."  They  do  not  thirst  after  the 
river  of  the  water  of  hfe,  but  after  earthly  delights  :  they  do  not  love 
the  society  of  the  servants  of  God,  but  that  of  the  people  of  the  world. 

Is  it  ministers  only,  who  indulge  the  wicked  thought,  "  My  Lord 
delayeth  his  coming  ?"  Thousands  are  emboldened  in  sin  by  that  idea. 
They  do  not  say  with  the  scoffers  mentioned  in  St.  Peter's  second 
epistle,  that  he  will  never  come.  They  do  not  ask,  '*  Where  is  the 
promise  of  his  coming  ?"  but  they  think  "  He  will  not  come  yet ;  we 
may  sin  on  with  safety ;  we  shall  have  time  to  repent,  and  amend." 

The  Lord  continually  defeats  such  presumptuous  calculations. 
Death  opens  the  door  without  giving  the  slightest  notice ;  his  step  is 
not  heard, — his  form  is  not  seen  till  he  has  seized  his  victim,  and 
borne  him  beyond  the  reach  of  repentance  or  of  pardon. 

It  is  in  this  manner  the  Lord  has  punished  presumptuous  sinners  in 
past  times.  He  will  do  it  in  a  more  signal  manner  when  he  comes 
again.  He  will  select  a  moment  in  which  the  hypocrites  shall  have  no 
suspicion  of  his  approach.  He  will  come  on  a  day  when  they  are  not 
looking  for  him,  and  at  an  hour  when  they  are  not  aware  of  their  dan- 
ger. But  on  that  day  his  people  will  be  looking  for  him,  and  at  that 
hour  they  will  be  trusting  in  him ;  for  they  will  say  when  they  see 
him,  "  This  is  our  God  ;  we  have  waited  for  him,  and  he  will  save  us  : 
this  is  the  Lord ;  we  have  waited  for  him,  we  will  be  glad,  and  rejoice 


SEPT.  27.]  THE  PARABLE  OF  THE  TEN  VIRGINS.  417 

in  his  salvation."  (Is.  xxv.  10.)  Were  he  to  come  to-day  in  his  chariot 
of  clouds,  should  we  be  able  to  say,  "We  have  waited  for  him?** 
Would  he  come  to  interrupt  our  pleasures,  or  to  crown  our  hopes? 
Would  he  come  to  make  us  weep,  and  gnash  our  teeth,  or  to  wipe  all 
tears  from  our  faces  forever  ? 

Evening  Scripture  portion.     Is.  XXV.     Waiting  for  the  Lord. 


Matt.  XXV.  1-13. —  The  parable  of  the  ten  virgins. 

In  this  parable  the  open  enemies  of  Christ  are  not  mentioned. 
There  are  only  two  classes  described — true  believers  and  false  pro- 
fessors. 

It  seems  that  the  difference  between  the  wise  and  foolish  virgins 
was  not  discovered  till  the  bridegroom's  return  was  announced.  Had 
the  wise  virgins  been  aware  of  the  unprepared  state  of  their  com- 
panions, they  would  sooner  have  recommended  them  to  supply  them- 
selves with  oil.  There  are  many  false  professors  who  are  not  detected 
by  true  Christians.  What  do  they  gain  by  the  deception  ?  They  gain 
a  na?ne  to  live  ;  but  they  lose  more  than  they  gain ;  for  they  lose  those 
moving  exhortations  which  would  be  addressed  to  them,  if  their  real 
state  were  known,  and  which  might  prove  their  salvation.  They  are 
suffered  to  remain  undisturbed,  because  they  are  undetected.  They 
learn  to  flatter  themselves  in  their  own  eyes,  and  to  believe  that  they 
are  secure.  But  when  the  bridegroom  returns,  then  their  sad  condition 
will  be  discovered. 

What  a  succession  of  disappointments  will  they  experience  at  last ! 
It  was  a  disappointment  to  the  foolish  virgins  when  they  found  that 
their  lamps  were  gone  out.  It  will  be  a  bitter  disappointment  to  many 
when  they  find  that  a  form  of  religion  will  avail  them  nothing ;  and 
that  they  have  no  grace  in  their  hearts.  The  oil  seems  to  represent 
holy  feelings,  which  the  Holy  Spirit  alone  bestows ;  love,  faith,  re- 
pentance, peace,  hope,  joy.  It  is  possible  to  maintain  a  creditable 
reputation  for  piety  without  possessing  any  of  the  fruits  of  the  Holy 
Spirit,  but  it  is  written,  "Without  holiness  no  man  shall  see  the 
Lord." 

The  first  disappointment  the  foolish  virgins  met  with  was  finding 
their  lamps  were  gone  out.  The  second  was  hearing  their  compan- 
ions refuse  to  share  any  of  their  oil.  Our  Christian  friends  willnot  be  able 
to  help  us  in  the  day  of  the  Lord  !  They  will  not  be  able  to  impart  to 
us  the  grace  which  is  in  their  own  hearts.  When  the  foolish  virgins 
returned  from  buying  oil,  how  great  must  have  been  their  disappoint- 
ment to  find  the  door  shut !  Yet  they  still  entertained  hope,  and  en- 
treated to  be  admitted.     The  bridegroom's  reply  was  the  last,  and  the 

53 


418  THE  PARABLE  OF  THE  TALENTS.        [sEPT.  28. 

greatest  of  all  the  disappointments  they  had  sustained.  Those  terrible 
words,  **  I  know  you  not,"  cut  off  every  hope,  and  consigned  to  eternal 
despair. 

And  what  does  this  parable  teach  ?  To  watch  :  that  is,  to  prepare 
for  the  sudden  return  of  our  Lord.  He  will  come  with  the  rapidity  of 
lightning,  and  those  whom  he  finds  unprepared,  must  continue  forever 
unfit  to  abide  in  his  presence.  He  gives  notice  to  the  world  of  the 
suddenness  of  his  second  coming  by  the  suddenness  with  which  he 
often  causes  the  arrows  of  death  to  overtake  sinners.  Some  are  cut 
off  so  suddenly  that  they  do  not  even  know  that  they  are  dying.  They 
fall  down  in  a  fit,  are  stunned  by  a  blow,  or  dashed  to  pieces  by  a  fall, 
before  they  can  say,  or  even  think,  ''  Is  this  death  ?"  Others  have  a 
short  warning  of  their  latter  end;  they  are  filled  with  dismay;  they 
know  not  what  to  do ;  they  send  here  and  there  for  some  minister  to 
pray  with  them,  but  before  he  can  arrive  they  expire.  Few,  when 
they  are  first  taken  ill,  know  that  their  sickness  is  unto  death  ;  and 
their  last  hour  often  comes  upon  them  with  unexpected  speed. 

It  is  the  height  of  folly  to  remain  satisfied  with  having  a  form  of 
religion  ;  for,  at  any  moment,  we  may  hear  the  cry,  "  The  bridegroom 
Cometh."  Then  the  unconverted  will  suddenly  discover  that  they  are 
not  prepared  ;  but  the  discovery  will  be  of  no  use  then.  How  impor- 
tant it  is  to  ascertain  now  whether  we  are  born  again  of  the  Spirit, 
sprinkled  with  the  blood  of  Jesus  Christ,  and  meet  for  the  inheritance 
of  the  saints  in  light ! 

Evening  Scripture  portion.    Daniel  V.    Belshaxzar's  feast. 


Matt.  XXV.  14-30. — The  parable  of  the  talents. 

There  is  one  circumstance  that  renders  this  parable  very  remark- 
able ;  it  is  the  last  recorded  as  related  by  our  Lord.  The^r^^  record- 
ed was  the  parable  of  the  men  who  built  houses,  the  one  on  the  rock, 
and  the  other  on  the  sand.  There  is  a  great  resemblance  between  the 
case  ot  the  man  who  built  his  house  on  the  sand,  and  the  case  of  the 
•servant  who  hid  his  talent  in  the  earth.  Both  of  them  were  men  who 
heard  their  Lord's  sayings,  but  who  did  them  not.  Would  our  Lord 
have  selected  these  instances  for  his  first  and  last  parables,  if  the  char- 
acter described  had  not  been  common,  and  the  error  fatal  ?  We  ought 
therefore  to  give  very  earnest  heed  to  the  parable  that  has  just  been 
read,  and  to  inquire  whether  the  warning  it  contains  applies  to  our- 
selves. 

Our  Lord  had  related  a  parable  very  much  like  it  a  few  days  before, 
when  on  his  way  to  Jerusalem.  But  on  that  occasion  he  was  sur- 
rounded by  Pharisees  as  well  as  by  his  own  disciples  :  on  this  occa- 


SEPT.  28.]       THE  PARABLE  OF  THE  TALENTS.  419 

sion  he  had  no  other  audience  than  those  disciples.  He  always  adapted 
his  instructions  to  his  hearers.  When  he  spoke  to  the  Pharisees,  he 
introduced  into  the  parable  a  description  of  open  enemies,  who  said, 
*'  We  will  not  have  this  man  to  reign  over  us."  But  when  he  ad- 
dressed his  disciples  only,  he  omitted  all  mention  of  those  enemies. 

We  cannot  be  at  a  loss  to  discover  what  is  meant  by  the  talents 
intrusted  to  the  servants.  The  Lord  himself  explained  his  own  mean* 
ing  immediately  after  he  had  related  the  parable  ;  for  he  then  described 
himself  as  seated  on  the  throne  of  his  glory,  and  inquiring  whether 
those  who  stood  round  him  had  fed  his  hungry  saints,  and  visited  his 
desolate  prisoners.  The  talents  represent  opportunities  of  doing  good. 
The  affliction  sent  to  one  is  the  opportunity  granted  to  another. 

There  is  one  point  that  must  never  be  overlooked  in  considering 
this  parable.  For  what  purpose  was  it  related  ?  Was  it  intended  to 
show  a  sinner  how  he  might  obtain  pardon  ?  No.  There  are  other 
parables  which  show  that.  Those  of  the  prodigal  son,  of  the  two 
debtors,  and  of  the  good  shepherd,  all  show  that  it  is  through  God's 
free  grace,  and  Christ's  precious  blood,  that  pardon  is  bestowed.  This 
parable  is  intended  to  teach,  not  how  a  sinner  may  obtain  pardon,  but 
how  a  pardoned  sinner  may  serve  God. 

To  whom  much  is  forgiven,  the  same  loveth  much.  The  same  also 
does  much.  How  easy,  how  pleasant  it  is  to  serve  those  we  love ! 
How  we  conjecture  their  wants  and  anticipate  their  wishes  !  How 
ready  we  are  to  run  a  risk,  or  to  make  a  sacrifice  to  please  them ! 
How  slow  we  are  to  say  that  we  cannot  do  what  they  desire  !  Diffi- 
culties may  stand  in  the  way ;  but  they  are  generally  overcome  by  a 
loving  heart.  If  true  believers  loved  their  Savioui  more,  how  much 
more  good  would  they  do  in  the  world !  St.  Paul  declares,  *'  The 
love  of  Christ  constraineth  us."  "  ConstrainetK^  us  to  do  what  ? 
Not  to  live  to  ourselves,  but  unto  Him  who  died  for  us,  and  rose 
again.     (2  Cor.  v.  14,  15.) 

We  all  want  more  of  this  spirit.  The  hypocrite  has  none  of  it.  He 
lives  to  himself  alone.  But  has  the  true  believer  enough  of  it?  O, 
no  ;  even  the  servant  who  had  gained  five  talents  will  feel  he  has  done 
too  little  for  so  gracious  a  master,  when  he  hears  the  words,  "  Well 
done,  good  and  faithful  servant,  enter  thou  into  the  joy  of  thy  Lord.'* 
He  will  see  such  a  disproportion  between  his  service  and  his  reward^ 
that  he  wiF  be  ashamed  of  his  past  negligence,  and  amazed  at  his 
Lord's  munificence. 

Evening  Scripture  portion.    2  Tim.  I.     The  kindness  of  Omsiphorus, 


420  THE  LAST  JUDGMENT.  [sEPT.  29. 


Matt.  XXV.  31  to  end. — Christ  describes  the  last  judgment . 

If  we  had  been  asked  what  future  scenes  we  desired  most  to  see 
unveiled  before  our  eyes,  should  we  not  have  rephed,  "  The  scenes 
of  the  Za5^  day  *?"  The  splendor  of  the  occasion  will  be  exceedingly 
great ;  yet  it  is  not  the  splendor  that  will  render  the  day  important, 
but  the  sentences  then  pronounced.  Through  the  ages  of  eternity  that 
day  cannot  be  forgotten.  The  lost  spirits  will  date  from  that  day 
their  final  separation  from  God,  the  source  of  all  happiness.  The 
glorified  saints  will  date  from  that  day  their  entrance  into  the  full  en- 
joyment of  the  light  of  his  countenance.  Do  we  dread  to  hear  that 
word  "  Depart  ?"  Do  we  long  for  that  word  "  Come  ?"  Let  us  at- 
tend to  the  account  given  in  this  wonderful  passage,  of  the  conduct 
which  marks  the  righteous  and  the  wicked  while  upon  earth. 

Those  who  first  listened  to  this  description  of  the  judgment-day 
were  the  disciples  of  Jesus.  They  all  'professed  to  love  him.  But 
did  ihey  all  really  love  him  ?  There  was  a  hypocrite  among  the  twelve. 
It  is  written  of  him,  "  Not  that  he  cared  for  the  poorP  And  are  there 
not  some  now  who  say^  "  Lord,  Lord,"  but  who  do  not  really  love 
Jesus  ?  If  they  loved  him,  they  would  love  his  poor  brethren  suffer- 
ing upon  earth.  They  would  take  more  pleasure  in  relieving  them, 
than  in  pampering  their  appetites,  adorning  their  persons,  amassing 
large  fortunes,  and  giving  sumptuous  entertainments.  Those  who 
really  love  Christ  are  kind  to  the  hungry,  to  the  stranger,  and  to  the 
prisoner,  for  his  sake. 

There  are  some  vvho  do  acts  of  kindness,  but  not  for  his  sake.  Are 
their  actions  pleasing  to  the  Lord  ?  Can  he  who  searches  the  heart, 
be  pleased  with  acts  of  charity  done  from  a  desire  to  obtain  human 
praise  ?     Such  acts  shall  obtain  no  other  reward  than — human  praise. 

Can  he  be  pleased  with  deeds  done  from  feelings  of  kindness,  but 
without  one  thought  concerning  himself?  Such  motives  meet  with  a 
reward  on  earthy  but  none  in  heaven. 

Can  he  be  pleased  with  works  perfi^rmed  with  a  view  of  gainin 
heaven  by  our  own  merits  ?  Assuredly  not.  For  he  has  declare 
that  we  are  not  saved  by  Avorks  of  righteousness  which  we  have  done, 
but  by  the  mercy  of  God  in  Jesus  Christ.  (Titus  iii.)  What  should 
we  think  of  a  man  who  owed  ten  thousand  guineas,  and  who,  though 
his  creditors  generously  offered  to  give  him  his  whole  debt,  refused  to 
accept  the  obligation,  promising  now  and  then  to  present  a  farthing  as 
payment  ?  Yet  this  is  the  manner  in  which  those  act  who  are  seeking 
to  gain  admission  into  heaven  by  their  good  deeds. 

What,  then,  are  the  motives  which  please  the  Lord  ?  Motives  of 
gratitude  and  love  to  him.  None  but  pardoned  sinners  can  love 
Jesus  ;  and  they  love  him  because  he  first  loved  them.  The  very 
words  that  he  will  address  to  them  at  the  last  day  show  that  he  loved 
them  first,  for  he  will  say,  "  Come,  ye  blessed  of  my  Father,  inherit 


SEPT.  30.]  JUDAS  OFFERS  TO  BETRAY  CHRIST.  421 

the  kingdom  prepared  for  you  before  the  foundation  of  the  world.'' 
God  loved  his  children  even  before  the  world  was  made  ;  even  then 
he  provided  for  their  everlasting  happiness.  But  did  he  prepare  hell 
for  the  wicked  ?  It  was  for  devils,  not  for  men,  that  hell  was  prepared. 
These  are  the  words  of  the  judge,  "  Depart,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels."  It  is  their  own  sin,  not 
God's  purpose,  that  plunges  men  into  everlasting  wo.  Jesus  has  suf- 
fered the  pains  of  hell,  that  we  may  taste  the  joys  of  heaven.  He  has 
not  said  to  us,  "  You  must  be  rixocked  and  spit  upon ;  you  must  be 
scourged,  and  crowned  with  thorns  ;  you  must  be  crucified  in  order  to 
get  to  heaven."  No ;  these  insults  and  these  pangs  he  has  suffered 
tor  us.  But  he  has  asked  us  to  show  our  love  to  him  by  relieving  his 
poor  brethren.  It  is  a  small  request.  Can  we  refuse  it  ?  When  we 
see  the  destitute  stranger,  shall  we  turn  away  ?  When  we  hear  of  a 
suffering  saint,  or  of  a  poor  prisoner,  shall  we  forget  to  visit  him  ?  If 
we  do,  how  ashamed  shall  we  be  when  we  see  Christ  coming  in  his 
glory  ! 

Evening  Scripture  portion.     1  John  III.      Love  to  the  brethren. 


Luke  XXII.  1-6. — Judas  offers  to  betray  Christ. 

We  have  lately  contemplated  our  Saviour  sitting  peacefully  on 
Mount  Olivet,  surrounded  by  his  disciples.  What  a  different  scene 
we  now  behold  !  It  is  an  assembly  of  wicked  men  in  Jerusalem.  The 
high  priest  himself  is  the  chief  among  them,  and  his  palace  is  their 
place  of  meeting.  It  is  probable  that  they  held  their  consultation  in 
the  night,  because  in  the  day  the  high  priest  resided  in  his  own  cham- 
ber neai  the  temple. 

The  night  was  a  suitable  season  for  the  ripening  of  the  designs  of 
darkness.  The  murder  of  the  Son  of  God  was  the  purposed  crime, 
but  great  difficulties  lay  in  the  way  of  its  commission.  The  priests 
and  scribes  feared  to  apprehend  Jesus  in  the  day,  because  they  ex- 
pected to  meet  with  opposition  from  the  people ;  and  they  knew  not 
where  to  find  him  in  the  night,  for  then  he  hid  himself  near  Mount 
Olivet.  But  as  God  helps  his  children  to  overcome  their  difficulties, 
so  Satan  helps  his  to  overcome  theirs. 

The  entrance  of  Judas  must  have  astonished  the  assembly  !  Had 
he  come  to  plead  for  his  Master  ?  Had  he  come  to  remonstrate  with 
his  enemies  ?  Surely  the  expression  of  his  countenance  must  have 
indicated  the  dark  purpose  of  his  heart.  He  came  to  make  the  basest 
proposal  that  ever  passed  human  lips  ;  he  came  to  offer  to  betray  the 
best  of  masters.  We  may  well  believe  that  man  could  not  alone  have 
resolved  to  commit  such  wickedness  ;  for  though  man  by  his  fall  has 


422  JUDAS  OFFERS  TO  BETRAY  CHRIST.  [sEPT.  30. 

lost  all  love  to  his  unseen  Creator,  he  is  still  disposed  to  love  those 
fellow-creatures  who  show  him  particular  kindness.  But  that  evil 
spirit  who  once  rebelled  against  the  God  whose  beauty  he  beheld,  and 
whose  favor  he  enjoyed,  had  filled  the  heart  of  Judas.  Can  Satan, 
then,  enter  the  heart  of  man  ?  What  an  awful  truth  !  Is  there  any  ca- 
lamity we  ought  to  dread  so  much  as  the  entrance  of  this  wicked  spirit 
into  our  hearts  ?  If  he  come  and  dwell  in  us  now,  there  is  reason  to 
fear  lest  we  should  go  and  dwell  with  him  hereafter. 

And  how  did  the  priests  receive  the  base  proposal  of  the  false  apos- 
tle ?  Were  they  filled  with  horror  ?  Did  they  tremble  at  the  traitor's 
words  ?'  It  is  written,  '*  They  were  glad."  Hell  also  was  glad.  How 
awful  it  is  for  men  to  rejoice  with  devils,  and  yet  those  who  are  glad 
at  wickedness  may  feel  assured  that  their  joy  is  shared  by  the  spirits 
beneath. 

And  what  reward  did  Judas  hope  to  obtain  for  his  treachery  ?  Thirty 
pieces  of  silver ;  a  sum  equal  to  three  pounds  fifteen  shillings  of  our 
money.  It  was  the  price  of  a  sl(we.  It  was  the  sum  that  the  Jewish 
law  sentenced  those  to  pay  who  killed  a  slave  by  accident.  How 
small  are  the  bribes  for  which  men  will  commit  sin  !  When  Salan 
attempted  to  entice  the  Son  of  God,  he  offered  him  all  the  kingdoms 
of  the  world.  But  he  does  not  think  it  necessary  to  offer  so  great  a 
bribe  to  sinful  man.  He  finds  that  he  can  seduce  him  to  commit 
wickedness  by  insignificant  rewards.  One  morsel  of  meat  was  suflEi- 
cient  to  induce  Esau  to  sell  his  birthright.  But  does  Satan  really  give 
even  the  reward  he  promises  ?  No  ;  it  is  seldom  that  sinners  enjoy 
what  they  expected.  Judas  indeed  obtained  the  thirty  pieces  of  silver, 
but  did  he  enjoy  them  ? 

It  will  rack  the  spirits  of  sinners  in  hell  to  calculate  their  losses  and 
their  gains.  Even  in  this  world  the  gains  of  sin  are  very  small :  even 
in  this  world  the  losses  of  sin  are  very  great ;  but  in  the  next  world 
there  is  no  gain  left  to  the  sinner ;  the  laughter  is  all  past,  the  sorrow 
alone  remains.  The  shadow  of  his  former  pleasures  will  soon  fade 
before  his  weeping  eyes  ;  the  cheat  of  Satan  will  stare  him  in  the  face  ; 
the  father  of  lies  will  be  there  to  upbraid  him  with  his  folly,  and  the 
sight  of  heaven  shining  afar  off  will  add  to  the  tortures  ot  his  remorse , 
But  though  convinced  of  his  error,  the  prodigal  will  not  be  able  to  arise 
and  return  to  his  God,  and  say,  '*  I  have  sinned  against  heaven,  and  in 
thy  sight."  No,  the  chains  of  darkness  will  fix  him  forever  in  his  dis- 
mal prison,  and  the  great  gulf  will  separate  him  from  all  that  is  holy, 
and  glorious,  and  blessed. 

Evening  Scripture  portion.    Acts  V.  1-16.    Ananias  and  SappMra. 


OCT.  1.]  PETER  AND  JOHN  PREPARE  THE  PASSOVER.  423 


Luke  XXII.  7-13. — Peter  and  John  'prepare  the  Passover, 

The  day  before  his  death  seems  to  have  been  by  the  Saviour  passed 
jn  holy  retirement  near  Mount  OHvet.  How  different  were  the  scenes 
of  the  next  day  !  scenes  of  tumult  and  uproar,  scenes  of  barbarity  and 
blood  !  A  sweet  season  of  refreshment  was  enjoyed  by  the  Lord  and 
his  disciples  before  those  horrors  were  perpetrated.  How  often  God 
grants  such  a  season  to  his  children  before  he  exposes  them  to  the 
wintry  storm  and  tempest ! 

The  passover  was  always  eaten  in  Jerusalem.  It  was  unlawful  to 
kill  the  lamb  in  any  other  place  than  in  the  temple,  or  to  eat  it  any- 
where but  in  the  holy  city.  The  Jews  at  this  day  having  no  temple, 
cannot  partake  of  the  paschal  lamb.  When  they  celebrate  the  pass- 
over,  they  cause  the  shoulder  hone  of  a  lamb  to  be  placed  on  the  table 
instead  of  the  animal  itself.  Many  thousands  flocked  to  Jerusalem  in 
olden  times  to  keep  the  feast.  The  citizens  were  kind  to  their  breth- 
ren on  those  occasions,  opened  their  doors,  and  received  freely  all  who 
pleased  to  come  ;  so  that  no  man  could  say  to  his  friend,  "  I  have  not 
found  a  fire  to  roast  the  lamb  withal,  nor  a  bed  to  rest  in." 

With  what  holy  awe  the  two  apostles  must  have  beheld  the  man 
carrying  a  pitcher,  of  whom  their  Master  had  spoken  !  Here  was  a 
fresh  display  of  his  omniscience.  Though  Jesus  has  not  foretold  the 
circumstances  of  our  lives,  we  are  persuaded  that  he  knows  them  all^ 
both  small  and  great.  If  he  did  not  appoint  the  small  incidents  of  our 
lives,  he  could  not  rule  the  great  events,  because  small  incidents  give 
rise  to  great  events.  Jesus  knew  the  exact  moment  when  the  man 
bearing  a  pitcher  would  be  walking  near  the  entrance  of  Jerusalem ; 
and  he  knows  what  we  shall  be  doing  at  this  moment  to-morrow,  and 
ten  years  hence.  He  knows  whom  we  shall  meet  to-day,  if  we  go 
out,  and  who  will  come  to  see  u*,  if  we  stay  at  home.  He  not  only 
knows  these  circumstances,  but  he  will,  if  we  love  him,  so  order  them 
that  they  shall  work  together  for  our  good ;  "for  all  things  work  to 
gether  for  good  to  them  that  love  God."     (Rom.  viii.  28.) 

How  blessed  are  we  if  we  have  committed  ourselves,  and  all  we 
possess,  into  his  hands  !  Then  we  need  feel  no  anxiety  about  the 
future,  for  the  Lord  will  provide.  At  the  very  moment  we  want  a 
friend,  he  will  raise  one  up.  There  is  no  request  too  small  for  him  to 
regard,  nor  too  great  for  him  to  grant.  The  people  of  God,  especially 
his  aged  servants,  can  relate  wonderful  histories  of  his  power  and  truth. 
They  can  tell  how  in  their  perplexity  they  were  directed,  and  in  their 
extremity  relieved.  Had  their  friends  been  miraculously  informed  of 
the  particulars  of  their  cases,  they  could  not  have  afforded  them  more 
suitable  or  opportune  help.  At  the  exact  time  they  needed  the  supply, 
the  exact  sum  they  required  has  been  sent,  and  often  by  the  hand  of 
one  who  knew  nothing  of  their  distresses.  But  the  God,  who  an- 
swered the  prayer  of  Abraham's  servant,  who  led  Rebekah  to  the  well, 


424  CHRIST  GIVES  THE  CUP  BEFORE  SUPPER.  [oCT.  2. 

and  inclined  her  to  utter  the  very  words  that  servant  had  asked  that 
she  might  say,  still  listens  to  his  people's  prayers,  and  still  conde- 
scends to  give  them  the  request  of  their  lips.  "  O  taste  and  see  that 
the  Lord  is  good ;  blessed  is  the  man  that  trusteth  in  him.  O  fear 
the  Lord,  ye  his  saints,  for  there  is  no  v^^ant  to  them  that  fear  him." 
(Ps.  xxxiv.  8,  9.) 

Evening^  Scripture  portion. 
Gen.  XXIV.  1-28.     The  prayer  of  Abraham^ 8  servant. 


Luke  XXIL  14-18. — Christ  gives  the  cup  before  supper. 

We  are  too  apt  to  forget  that  each  action  of  our  life  will  at  some 
period  be  performed  for  the  last  time.  It  often  appears  as  if  we  shall 
continue  for  ever  to  tread  certain  rounds  of  duties  or  enjoyments  ;  but 
this  appearance  is  false.  As  there  was  a  first  time  of  going  to  the 
house  of  God,  so  there  will  be  a  last.  Perhaps  we  can  remember  the 
first  time  :  but  we  cannot  foresee  the  last.  It  is  most  probable  that 
when  the  last  time  arrives,  we  shall  not  be  aware  of  it.  As  there  was 
a  time  when  our  infant  lips  first  pronounced  the  name  of  Jesus,  so 
there  will  be  a  time  when  our  lips  will  utter  it  for  the  last  time  on 
earth.  How  many  happy  souls  have  departed  this  life,  saying, 
'*  Come,  Lord  Jesus,  come  quickly  !" 

Some  of  us,  perhaps,  can  look  back  upon  the  time  when  we  first 
approached  the  table  of  the  Lord  to  eat  the  bread  and  drink  the  wine. 
Ii  we  came  with  a  formal  spirit, — because  others  came, — because  we 
thought  it  right  to  come, — because  our  frie?ids  expected  us  to  come, 
there  is  no  sweetness  in  the  remembrance  of  that  time.  But  if  we 
came  as  contrite  sinners  to  a  bleeding  Saviour,  then  we  desire  never 
to  forget  the  blessed  season.  There  will  be  a  last  time  for  partaking 
of  the  holy  communion  ;  it  may  be  in  the  sanctuary ;  it  may  be  in  the 
dying  chamber.  Whenever  it  arrives  may  it  find  us  in  the  same  loving 
spirit  in  which  our  blessed  Lord  sat  down  with  his  twelve  apostles  to 
p'artake  of  his  last  passover  ! 

Though  he  knew  that  one  of  these  apostles  would  soon  deny  him, 
and  that  all  would  forsake  him,  yet  his  heart  lingered  over  them  with 
inexpressible  tenderness.  What  fervent  affection  is  impHed  in  the 
words,  "  With  desire  have  I  desired  to  eat  this  passover  luith  you  be- 
fore I  suffer  /"  Though  death  was  to  follow,  yet  this  feast  of  love 
was  an  object  of  desire  to  the  Saviour. 

A  cup  of  red  wine  was  usually  drunk  before  the  passover  was 
eaten.  This  cup  Jesus  took,  and  said  to  his  disciples,  "  Take  this, 
and  divide  it  among  yourselves."  By  desiring  them  to  drink  out  of 
the  same  cup,  he  instructed  them  to  love  one  another,  even  as  he  had 


OCT.  3.]  CHRIST  WASHES  HIS  DISCIPLES'  FEET.  425 

loved  them.  There  was  another  cup  which  he  gave  after  supjier,  say- 
ing, "  This  is  my  blood."     The  first  cup  was  given  before  supper. 

When  the  Lord  partook  of  this  passover,  his  heart  was  bowed  down 
with  sorrow.  There  is  an  hour  approaching  when  He  will  rejoice 
with  his  people.  In  the  day  of  his  trouble  he  spoke  of  that  hour,  for 
he  said,  "  I  will  not  drink  of  the  fruit  of  the  vine  until  the  kingdom 
of  God  shall  come."  If  he  desired  so  earnestly  to  partake  of  the 
passover  before  he  suffered,  how  much  more  must  he  desire  to  eat  and 
drink  with  his  people  in  the  kingdom  of  God !  No  last  time  will  ever 
come  to  that  feast,  no  parting  will  then  be  near,  no  sin  will  then  be 
feared,  no  tear  will  then  be  shed.  Are  we  meet  for  the  inheritance  of 
the  saints  in  light  ?  All  who  approach  the  table  of  the  Lord  now,  will 
not  surround  it  hereafter. 

The  heart  must  be  prepared  for  heavenly  joys ;  it  must  be  broken 
by  a  sense  of  sin  ;  it  must  be  bound  up  by  a  living  faith.  Christ  alone 
can  prepare  us  to  sit  with  him  at  his  table.  He  is  now  preparing  the 
feast,  and  preparing  the  guests :  and  at  the  appointed  time  he  will 
come  and  say,  "  Eat,  0  friends ;  drink,  yea,  drink  abundantly,  O  be- 
loved." (Solomon's  Song  v.  1.) 

Evening  Scripture  portion.    Ex.  XII.  1-30.     The  Passover. 


Jqhn  XIII.  1-17. — Christ  washes  his  disciples''  feet. 

The  apostle  Paul  might  well  say,  "  I  beseech  you  by  the  meekness 
and  gentleness  of  Christ."  (2  Cor.  x.  .1.)  Jesus  knew  that  the  feet  he 
washed  would  flee  from  him  that  very  night,  and  leave .  him  alone  in 
his  troubles  ;  but  offences  could  not  quench  his  love. 

When  afterwards  Peter  had  denied  his  Lord,  it  must  have  been  a 
comfort  to  him,  in  the  midst  of  his  bitter  tears,  to  remember  what  the 
Lord  had  said  to  him  as  he  washed  his  feet.  He  had  said  that  Peter 
was  already  washed  from  his  sins,  and  that  he  needed  only  to  have  his 
feet  washed.  This  is  the  state  of  every  true  believer.  He  has  been 
washed  in  the  Saviour's  blood,  but  still  he  needs  continually  to  wash 
his  feet ;  for  as  he  walks  in  this  world  he  defiles  them  by  sin.  Every 
day  he  has  occasion  to  say,  "  Forgive  me  my  trespasses."  Whatever 
sins  we  have  committed,  we  should  go  instantly  to  Jesus  to  be  washed. 
We  need  not  fear  to  go  to  this  condescending,  this  loving  Master. 
"  If  any  man  sin,  we  have  an  advocate  with  the  Father,  even  Jesus 
Christ  the  righteous."  He  who  now  liveth  to  make  intercession,  is  the 
same  tender  Saviour  who  once  took  a  towel  and  girded  himself,  who 
"  poured  water  into  a  basin,  and  began  to  wash  the  disciples'  feet,  and 
to  wipe  them  with  the  towel  wherewith  he  was  girded." 

But  by  this  action  Jesus  intended  not  only  to  tearh  his  disciples 

54 


426  CHRIST  FORETELLS  HIS  BETRAYAL.  [oCT.  4 

what  he  had  done  for  tliem,  but  also  what  they  ought  to  do  for  each 
other.  Wlien  he  was  sat  down  again,  he  plainly  said,  "  Ye  ought  to 
wash  one  another's  feet." 

How  apt  we  are  to  think  that  it  is  degrading  to  perform  lowly  offices  ! 
yet  nothing  can  degrade  us  but  sin.  Angels  in  heaven  are  not  too 
proud  to  serve  the  saints  on  earth.  "  Are  they  not  all  ministering 
spirits^  sent  forth  to  minister  to  them  who  shall  be  heirs  of  salvation  ?" 
(Heb.  i.) 

A  holy  woman,  belonging  to  a  wealthy  family,  often  repeated  the 
following  hues,  because  they  expressed  the  fondest  desires  of  her 
heart : 

"  O  that  the  Lord  would  count  me  meet 
To  wash  his  dear  disciples?  feet, 
To  share  the  grace  to  angels  given, 
And  serve  the  royal  heirs  of  heaven." 

Her  life  proved  that  her  words  were  sincere.  The  destitute  orphan 
and  the  helpless  cripple  found  a  home  beneath  her  roof. 

But  how  different  is  any  condescension  that  man  can  show,  from  the 
condescension  the  Son  of  God  displayed  !  Creatures  are  only  raised 
a  very  small  degree  above  their  fellows  ;  and  even  that  small  distinc- 
tion will  exist  for  a  very  little  while.  At  the  present  moment,  in  the 
sight  of  God,  all  men  are  equal.  How  unbecoming  it  is  in  any  of  us 
to  lift  up  our  hearts  above  our  fellow-creatures  !  We  may  indeed  re- 
main in  the  station  in  which  God  has  placed  us ;  but  we  must  re- 
member that  he  is  no  respecter  of  persons ;  the  slave  and  the  beggar 
are  as  precious  in  his  sight  as  the  king  upon  his  throne.  If  we  have 
the  mind  of  Christ,  we  shall  esteem  it  an  honor  to  be  permitted  to 
minister  to  the  wants  of  a  poor  saint ;  and  we  shall  often  think  in  our 
hearts,  *'  This  destitute  creature,  who  now  inhabits  a  neglected  hovel, 
may  perhaps  shine  more  brightly  than  myself  in  the  kingdom  of 
glory." 

Evening  Scripture  portion.    Phil.  IL     The  condescension  of  Christ. 


John  XHI.  18-22. — Christ  foretells  that  one  of  the  twelve  shall 

betray  him. 

The  Lord  Jesus  had  just  given  his  disciples  a  proof  of  his  love  by 
washing  their  feet.  Now  he  gave  them  a  proof  of  his  omniscience. 
He  showed  them  that  he  knew  all  things,  by  foretelling  who  should 
betray  him. 

Had  he  intended  to  convince  them  at  that  moment  of  his  wisdom, 
he  would  have  revealed  the  -past  secrets  of  their  lives,  as  he  once  had 
done  to  the  woman  of  Samaria.   He  told  her  so  much  of  her  past  life, 


OCT.  4.]  CHRIST  FORETELLS  HIS  BETRAYAL.  427 

that  she  said  to  her  townsmen,  "  Come,  see  a  man  which  told  me  alJ 
things  that  ever  I  did."  But  on  this  occasion  he  sought  rather  to 
strengthen  the  disciples'  faith  in  a  trying  hour  that  was  approaching. 
He  knew  that  the  betrayal  of  Judas  would  tend  to  shake  their  faith. 
He  knew  that  they  might  be  tempted  to  think  :  "  If  our  Master  were 
the  Son  of  God,  he  would  have  known  that  Judas  sought  to  betray 
him,  and  he  would  have  hid  himself  in  some  secret  retreat."  There- 
fore he  told  them  beforehand ;  as  he  said,  "  Now  I  tell  you  before  it 
come,  that  when  it  is  come  to  pass,  ye  may  believe  that  I  am  he." 

For  the  same  reason  he  has  foretold  many  events  that  are  now 
coming  to  pass.  He  has  declared,  "  Many  shall  be  offended,  and  shall 
betray  one  another,  and  shall  hate  one  another."  Whenever  hypocrites 
are  detected,  instead  of  being  staggered  by  the  discovery,  we  ought  to 
be  confirmed  in  the  faith,  and  to  think,  "  Did  not  Jesus  say  that  there 
should  be  many  who  w^ould  call  him  I^ord,  but  who  would  work  in- 
iquity ?" 

Can  we  conceive  what  our  feehngs  would  be,  if  we  could  foresee 
what  would  befall  those  around  us  ?  How  would  our  hearts  be  pained 
by  the  thought,  "  This  dear  brother  will  languish  long  under  a  tor- 
menting disease.  This  beloved  sister  will  lose  the  children  that  are 
now  smiling  on  her  knees."  But  how  much  more  should  we  be 
grieved,  if  we  could  foresee  that  some  who  seem  to  be  faithful  follow- 
ers of  Jesus  ^ould  finally  betray  him,  and  perish  forever.  What, 
then,  must  have  been  the  feelings  of  the  compassionate  Saviour,  when 
he  looked  around  and  beheld  the  face  of  one  who  would  soon  plunge 
into  the  depth  of  crime,  and  sink  into  the  abyss  of  misery !  '*  He  was 
troubled  in  spirit,  and  testified,  saying.  Verily,  verily,  I  say  unto  you., 
that  one  of  you  shall  betray  me." 

He  still  grieves  over  the  sorrows  that  he  foresees.  When  he  looks 
down  upon  us,  he  sees  the  way  that  we  shall  take.  Among  the  guests 
at  the  sacramental  table  he  can  distinguish  those  who  will  sell  their 
birthright,  from  those  who  will  inherit  his  kingdom. 

Those  who  do  not  love  their  Master,  will  not  always  follow  him. 
Judas  found  it  easy  to  walk  with  Jesus  when  an  admiring  throng 
tracked  his  steps ;  but  when  circumstances  were  altered  he  changed 
his  plan,  and  found  it  more  convenient  to  betray  him.  There  are  sea- 
sons when  the  way  of  godliness  appears  even  to  the  worldly-minded 
a  pleasant  and  a  glorious  path  ;  but  these  seasons  do  not  last.  A  time 
arrives,  sooner  or  later,  when  the  path  becomes  steep  and  rugged ; 
then  the  unconverted  man  turns  aside  into  some  by-way.  He  goes 
after  the  world  he  had  forsaken,  and  seeks  for  a  share  in  its  smiles. 
At  first,  perhaps,  he  does  not  leave  the  assemblies  of  the  saints.  Like 
Judas,  he  may  be  found  by  turns  in  the  councils  of  the  ungodly,  and 
in  the  society  of  the  believers.  Is  there  any  one  among  us  who  is 
secretly  siding  with  Christ's  enemies,  while  he  appears  to  be  his  friend? 
With  what  compassion  Jesus  regards  such  a  miserable  creature  !  He 
foresees  the  sorrows  that  his  sins  will  bring  upon  him.     He  knows 


428  THE  APOSTLES  DISPUTE.  [ocT.  5. 

what  remorse  will  one  day  tear  him  ;  w^hat  despair  will  take  hold  of 
him ! 

Evening  Scripture  portion.    2  Tim.  III.    Hypocrites. 


Luke  XXII.  21-30. — The  apostles  dispute  concerning  which  shall  he 

greatest. 

We  are  not  surprised  that  the  apostles  should  be  agitated  by  the 
thought  that  one  of  rhem  should  betray  their  beloved  Master.  But  we 
are  surprised  that  they  should  at  the  same  time  dispute  who  should  be 
the  greatest.  Such  a  contest  would  have  been  sinful  at  any  moment^ 
but  it  was  especially  unseemly  on  this  occasion.  Their  Master  was 
going  to  suffer  the  deepest  shame,  and  the  acutest  torture  ;  his  spirit 
was  troubled,  and  his  soul  exceeding  sorrowful.  All  his  followers 
should  have  been  engrossed  by  the  desire  to  console  him.  Instead  of 
disputing  who  should  be  greatest,  they  should  have  exhorted  each 
other  to  cleave  closely  to  their  Lord  in  the  trying  hour. 

How  easy  it  is  for  us  to  perceive  how  they  ought  to  have  behaved ! 
But  how  difficult  it  is  for  us  to  act  as  we  ought  to  do  !  'A  desire  to  be 
great,  and  to  be  greater  than  others,  is  deeply  rooted  in  our  sinful 
nature.  Even  after  we  have  turned  to  God,  we  are  troubled  by  this 
evil  propensity.  We  often  betray  it  in  our  conversation,  when  we  are 
not  aware  of  the  spirit  that  actuates  us.  We  delight  to  dwell  upon 
the  esteem  that  others  feel  for  us,  to  describe  the  exertions  we  have 
made,  the  plans  we  have  suggested,  and  the  influence  we  have  ob- 
tained. Even  when  we  keep  silence  on  these  subj-ects,  because  we 
think  it  unbecoming  to  praise  ourselves,  we  often  indulge  feelings  of 
self-complacency,  and  are  elated  when  others  notice  and  commend  us. 
It  would  not  be  thus  with  us,  if  we  were  engrossed  with  the  glory  of 
Christ.  Then  we  should  desire  only  to  speak  of  his  wondrous  works, 
and  to  talk  of  his  power,  and  of  the  glory  of  his  kingdom.  If  we 
spoke  of  ourselves,  it  would  be  with  a  view  of  showing  his  forbearance 
and  faithfulness. 

It  must  have  grieved  the  Lord  to  hear  his  disciples  striving  for  the 
first  place  in  his  kingdom.  But  he  would  not  utter  a  severe  rebuke 
when  partaking  with  them  of  his  last  supper.  He  had  endeavored  to 
teach  them  humihty  by  washing  their  feet,  and  he  continued  by  the 
softest  persuasions  to  impress  the  lesson  on  their  hearts.  But  he 
knew  that  circumstances  would  soon  teach  them  how  unworthy  the}'' 
were  even  of  the  lowest  place  in  his  kingdom.  That  night  they  would 
all  forsake  him.  When  they  saw  him  again  after  his  resurrection, 
they  disputed  no  more  who  should  be  greatest ;  for  each  felt  that  he 
had  forfeited  all  claim  even  to  the  lowest  place.     Thus  will  Jesus  deal 


OCT.  6.]  "ONE  OF  YOU  SHALL  BETRAY  ME."  429 

with  US,  if  we  are  cherishing  pride  in  our  hearts.  It  is  wonderful  to 
observe  how  he  humbles  his  people  in  their  own  eyes.  Sometimes  he 
allows  them  to  stumble  for  a  moment,  that  they  may  not  fall  into  ever- 
lasting perdition.  He  has  reserved  for  them  the  highest  honors — 
places  at  his  table,  and  thrones  in  his  kingdom,  but  he  must  prepare 
them  for  their  exaltation  by  deep  humiliation.  He  knows  when  they 
are  in  danger  of  becoming  proud,  and  sometimes  in  his  mercy  he  sends 
an  affliction  to  keep  them  humble. 

He  dealt  in  this  manner  with  the  apostle  Paul.  These  are  the 
apostle's  own  words :  "  Lest  I  should  be  exalted  beyond  measure 
through  the  abundance  of  the  revelations,  there  was  given  to  me  a 
thorn  in  the  flesh,  the  messenger  of  Satan  to  buffet  me,  lest  I  should 
be  exalted  beyond  measure."     (1  Cor.  xii.  7.) 

Evening  Scripture  portion.    2  Cor.  IV.     The  sinfulness  of  pride. 


Matt.  XXVI.  21-25. —  Tlie  apostles  inquire  who  shall  betray  their 

Master. 

What  a  sorrowful  moment  it  was  to  the  aflfectionate  disciples  when 
the  Lord  said,  "  One  of  you  shall  betray  me."  He  himself  was  troub- 
led in  spirit,  and  they  were  exceeding  sorrowful.  Each  anxiously  in- 
quired, "  Is  it  I  ?"  It  was  right  in  them  to  ask  this  question,  rather 
than  to  say,  "Is  it  Peter?"  "Is  it  John?"  "Is  it  James?"  Not 
one  was  so  ungenerous  as  to  fix  his  suspicion  upon  his  fellow.  This 
is  the  spirit  we  ought  to  cultivate.  Are  we  not  more  apt  to  suspect 
OUT  fellows  than  to  distrust  ourselves?  No  doubt  each  of  the  apostles 
felt  in  his  heart  that  he  could  not  betray  his  Master,  but  then  each  be- 
lieved that  the  Lord  knew  his  heart  better  than  he  knew  it  himself; 
"  God  is  greater  than  our  hearts,  and  knoweth  all  things."  (1  John 
iii.  2L)  Did  Judas  believe  that  God  knew  all  things  when  he  asked, 
"  Is  it  I  ?"  Surely  he  must  have  hoped  that  he  had  deceived  his 
Master  as  well  as  his  fellow-disciples.  But  how  must  he  have  felt 
when  he  heard  the  answer,  "  Thou  hast  said  !"  Probably  it  was 
spoken  in  a  low  voice,  so  that  none  but  Judas  heard  the  words. 

But  even  when  detected,  he  was  not  turned  aside  from  his  base  pur- 
pose ;  for  Satan  had  entered  into  him.  No  threatenings  could  terrify 
him  ;  not  even  the  words,  "  It  would  be  better  for  that  man  if  he  had 
never  been  born."  More  terrible  words  cannot  be  imagined.  They 
prove  that  the  lost  spirits  can  never  be  released  from  hell,  for  if  at  any 
period  (however  remote)  they  were  to  enter  heaven,  it  would  be  good 
for  them  in  the  end  that  they  had  been  born.  Judas  must  have  disbe- 
lieved this  truth.  Unbelief  prepares  the  heart  for  committing  the  most 
appalling  crimes.    Satan  finds  no  easier  method  of  leading  men  captive 


430  CHRIST  GIVES  THE  SOP  TO  JUDAS.  [oCT.  7 

than  by  filling  their  minds  with  doubts  concerning  God's  word.  •  He 
began  his  intercourse  with  our  race  by  saying,  "  Thou  shalt  not  surely 
die." 

But  if  Judas  could  not  be  awed  hy  fear,  could  he  be  melted  by  love  ? 
No,  he  could  behold  his  Lord  seated  at  his  last  supper,  and  hear  all 
his  moving  words,  and  still  brood  over  his  dark  design.  He  could 
hear  him  utter  this  touching  sentence,  *'  With  desire  I  have  desired  to 
eat  this  passover  with  you  before  I  suffer  ;" — he  could  see  him,  girded 
with  a  towel,  stooping  to  wash  his  disciples'  feet ; — he  could  suffer 
him  to  wash  his  own  feet, — and  yet  still  determine  to  betray  him  into 
the  hands  of  his  enemies.  Truly  may  God  say  of  the  human  heart, 
that  it  is  desperately  wicked.  The  old  serpent  has  made  it  his  habita- 
tion, and  he  exerts  his  subtlety  in  keeping  it  in  his  possession.  But 
the  grace  of  God  can  change  the  unfeeling,  deceitful  heart  of  man.  It 
was  grace  that  made  the  other  disciples  so  different  from  Judas.  Did 
not  the  Lord  declare  this,  when  he  said,  "  I  speak  not  of  you  all ;  I 
know  whom  I  have  chosen?^'     (John  xiii.  18.) 

When  we  consider  a  wicked  character,  when  we  follow  its  windings, 
and  try  to  fathom  its  depths,  let  us  remember  that  we  are  studying  our 
own  disease.  If  we  were  attacked  with  any  dreadful  malady  for  which 
no  cure  was  known,  what  should  we  feel  in  viewing  the  body  of  one 
who  had  died  of  that  malady  ?  We  should  think,  "  My  symptoms  will 
increase,  until  I  am  reduced  to  the  same  miserable  state."  Sin  is  a 
malady  that  naturally  grows  worse  and  worse,  and  ertds  in  eternal  de- 
struction. None  can  stop  its  course,  but  Jesus  alone.  Had  it  not 
been  for  him,  it  might  have  been  said  of  each  of  us,  "  It  would  be 
good  for  this  man  if  he  had  never  been  born  ;  it  would  be  good  for  this 
woman,  for  this  child."  May  God  of  his  infinite  mercy  grant,  that  the 
reverse  may  be  said  of  each  of  us  !  Whatever  afflictions  we  may  pass 
through,  if  we  keep  faithful  to  Jesus  we  shall  see  in  the  end  that  it 
was  good  for  us  that  we  were  born.  The  blessed  Saviour  died,  that 
we  might  have  cause  to  rejoice  forever  in  having  been  called  into 
being. 

Evening  Scripture  portion. 
Jer.  XVII.     The  depravity  of  the  human  heart. 


John  XIII.  23-30. — Christ  gives  the  sop  to  Judas. 

How  many  Incidents  recorded  by  John  alone  are  so  interesting  that 
we  could  not  bear  the  idea  of  being  ignorant  of  them  !  It  is  a  touch- 
ing circumstance  that  one  of  the  disciples  leaned  his  head  upon  the 
bosom  of  Jesus  at  the  last  supper.  That  disciple's  name  is  not  men- 
tioned in  this  place ;  but  we  know,  from  other  passages,  that  it  was 


OCT.  7.1  CHRIST  GIVES  THE  SOP  TO  JUDAS.  431 

John.  It  was  the  custom  in  the  East  to  redine  upon  couches  at  meal- 
times. This  custom  was  not  always  observed  at  common  meals,  but 
it  was  considered  indispensable  at  the  passover.  It  is  true,  the  first 
passover  was  eaten  standing,  but  in  later  times  the  Jews  preferred  the 
posture  of  lying,  because  they  thought  it  was  a  better  emblem  of  their 
freedom  from  toil  and  slavery. 

Could  we  have  conjectured  (had  we  not  heard  the  fact)  that  a  sinful 
man  should  be  permitted  to  lean  his  head  upon  the  bosom  of  our  Lord  ? 
Such  condescension  became  him  who  took  little  children  in  his  arms, 
and  who  suffered  a  weeping  woman  to  kiss  his  feet.  Ought  w^e  to  be 
afraid  of  coming  to  such  a  Saviour  ?  Can  we  believe  he  would  roughly 
reject  us  ?  Or  rather  can  we  conceive  how  graciously  he  would  re- 
ceive us,  how  faithfully  he  would  cleave  to  us  ?  There  is  no  friend 
who  would  so  tenderly  support  our  aching  heads  when  oppressed  by 
care  and  sorrow,  or  when  damp  with  the  dews  of  death. 

We  naturally  suppose  that  all  the  apostles  must  have  considered  it 
a  high  privilege  to  sit  next  the  Lord.  It  seems  probable  that  Judas  sat 
on  one  side  of  him,  as  it  was  to  him  he  gave  the  sop  when  he  had 
dipped  it.  Peter  seems  to  have  occupied  a  more  distant  place,  as  he 
beckoned,  instead  of  whispering  to  John,  when  he  desired  him  to  ask 
a  question. 

It  was  not  sufficient  for  Peter  to  know  that  it  was  not  he  who  should 
betray  the  Lord  ;  he  wanted  to  discover  who  it  was.  When  John 
whispered,  "Who  is  it?"  the  Lord  did  not  check  him  for  curiosity, 
but  gave  him  a  sign  by  which  he  discovered  the  traitor.  It  is  lawful 
for  Christians  to  desire  to  detect  hypocrites.  St.  Paul  exhorts  them 
to  look  "  diligently  lest  any  root  of  bitterness  springing  up  trouble 
them,  and  thereby  many  be  defiled."     (Heb.  xii.  15.) 

The  token  by  which  the  traitor  was  distinguished  was  an  act  of 
friendship — dipping  his  morsel  in  the  same  dish  with  the  Lord.  On 
the  passover-table  a  dish  was  placed  composed  of  the  juice  of  figs  and 
other  fruits,  mixed  with  vinegar ;  and  into  this  mixture  all  the  guests 
dipped  their  morsels  of  the  unleavened  cake  before  returning  thanks. 
For  the  last  time  the  Lord  dipped  his  morsel,  wrapped  in  bitter  herbs, 
in  such  a  dish  :  for  the  last  time  Judas  did  so  also.  Both  the  traitor 
and  his  Master  were  eating  their  last  supper  on  earth.  Often  had  they 
supped  together ;  but  never  to  all  eternity  would  they  sit  again  at  the 
saui.^  table,  or  share  the  same  bread.  The  other  apostles  would 
again  eat  and  drink  with  their  Lord  in  another  manner  and  in  another 
state  ;  but  Judas  would  hunger  forever  amidst  the  famished  spirits  in 
hell. 

How  eager  the  traitor  must  have  felt  to  escape  from  the  presence 
of  his  injured  Master  !  Jesus  himself  furnished  him  with  an  excuse, 
by  saying,  "  That  thou  doest,  do  quickly."  The  tone  was  so  gentle 
in  which  those  words  were  uttered,  that  none  conjectured  they  referred 
to  a  deed  of  murder.  Judas  obeyed,  and  did  his  awful  work  quickly  : 
for  Satan  hurried  him  on  to  perpetrate  the  crime.     The  wicked  spirit 


432  CHRIST  GIVES  A  NEW  COMMANDMENT.  foCT.  W. 

who  suggested  the  scheme  sustained  him  while  he  executed  it :  "  After 
the  sop  Satan  entered  into  him."  Man's  courage  would  often  fail  be- 
fore he  had  performed  his  dark  designs,  if  it  were  not  for  Satan's  help. 
He  strengthens  the  thief  to  encounter  the  darkness,  and  he  nerves  the 
arm  of  the  murderer  to  raise  the  bloody  knife  ;  but  when  they  have 
done  his  will,  then  he  encourages  them  no  more  ;  then  he  abandons 
them  to  remorse  and  despair. 

Evening  Scripture  portion.    Job  XXIV.    Deeds  of  darkness. 


John  XIII.  31-35. — Christ  gives  a  new  commandment. 

When  the  traitor  had  left  the  room,  the  full  tide  of  the  Saviour's 
love  began  to  flow  out  upon  his  disciples.  Many  sorrowful  words  had 
been  uttered  at  this  last  supper  ;  but  in  the  midst  of  grief  gleams  of 
joy  burst  forth.  There  was  holy  triumph,  nay,  even  rapture,  in  the 
words,  '*  Now  is  the  Son  of  man  glorified ;  and  God  is  glorified  in 
him."  "Why  did  the  Lord  rejoice  at  the  speedy  approach  of  his  bitter 
sufferings?  Because  m  those  sufferings  his  own  glory  and  his  Fa- 
ther's glory  were  manifested. 

Have  we  seen  the  glory  of  the  cross  ?  Does  it  appear  to  us  a  glorious 
way  of  reconciling  guilty  rebels  to  <heir  insulted  sovereign  ?  Does  it 
not  show  how  God  hates  sin,  yet  loves  the  sinner  ?  He  hates  sin  so 
much  that  he  would  not  pardon  without  an  atonement ;  he  loves  sinners 
so  much  that  he  consented  to  give  up  his  only  Son  to  be  that  atone- 
ment. St.  Paul  did  not  behold  the  Saviour  expiring  on  his  cross  ;  but 
like  us,  he  heard  the  touching  history  :  and  what  was  its  effect  upon 
his  heart  ?  The  cross  put  out  all  other  glory.  He  no  longer  saw  any 
glory  in  exalted  titles  and  shining  thrones,  in  human  learning,  or  elo- 
quence, or  even  in  a  reputation  for  righteousness  :  air  these  appeared 
to  him  as  dross.  The  cross  alone  seemed  glorious,  and  he  testified, 
saying,  "  God  forbid  that  I  should  glory  save  in  the  cross  of  our  Lord 
Jesus  Christ,  by  whom  the  world  is  crucified  unto  me,  and  I  unto  the 
world."    (Gal.  vi.  14.) 

But  in  the  hour  when  Jesus  rejoiced,  he  looked  not  only  at  the 
glory  connected  with  his  sufferings,  but  also  at  the  glory  of  his  exal- 
tation.  "  If  God  shall  be  glorified  in  him,  God  shall  also  glorify  in 
himself,  and  shall  straightway  glorify  him."  Very  soon  God  would 
raise  him  from  the  dead,  and  exalt  him  to  his  own  right  hand.  He 
longed  for  that  glorious  hour ;  he  showed  his  anxiety,  when  he  said  to 
Judas,  "  That  thou  doest,  do  quickly.^'  If  Paul  in  later  days  had  a 
desire  to  depart  and  to  be  with  Christ,  how  much  more  must  God's 
own  Son  have  desired  to  depart  to  be  with  his  Father !  He  remem- 
bered the  glory  he  had  with  the  Father  before  the  world  was  ;  this 


OCT.  9.]  CHRIST  FORETELLS  PETER'S  DENIAL.  433 

glory  he  knew  he  should  soon  possess  again  at  his  Father's  right  hand 
A  few  loeeks  afterwards  the  dying  Stephen  looked  up,  and  saw  him 
standing  there.  A  few  months  afterwards  the  astonished  Paul  beheld 
his  brightness  above  the  brightness  of  the  sun.  A  few  years  after- 
wards, and  the  enraptured  John  heard  him  say,  "  I  am  he  that  liveth 
and  was  dead,  and  behold  I  am  alive  for  evermore."  Well  might  the 
prospect  of  such  glory  cheer  the  Saviour's  heart,  as  he  sat  at  his  last 
supper. 

But  did  he  forget  his  sorrowing  disciples  ?  O  no,  he  turned  to  them 
with  tender  love,  saying,  "  Little  children,  a  little  while  am  I  with 
you."  While  he  was  with  them,  they  had  basked  in  his  love  ;  when 
he  was  gone  how  desolate  would  they  feel !  But  if  they  should  love 
each  other  as  he  loved  them,  then  they  would  not  be  desolate.  There- 
fore he  said  unto  them,  *'  Love  one  another,  as  I  have  loved  you." 
Jesus  desires  that  his  people  should  be  happy.  This  is  one  reason 
why  he  charges  them  to  love  each  other.  But  he  has  another  reason. 
It  is  his  own  glory.  "  By  this  shall  all  men  know  that  ye  are  my  dis- 
ciples, if  ye  have  love  one  to  another."  Love  is  the  badge  of  Christ's 
disciples.  Is  it  then  so  rare  for  men  to  love  each  other,  that  true  be- 
lievers can  be  known  by  this  mark  ?  Yes,  it  is  even  so.  There  is 
much  that  looks  like  love  to  be  found  in  the  world.  There  is  natural 
affection, — there  is  particular  friendship,-^there  is  patriotism, — there 
is  partj^-spirit, — but  there  is  no  love,  such  as  Christ  bare  towards  his 
disciples.  There  is  no  love  of  this  kind  to  be  found  on  earth  but  in 
the  heart  of  a  Christian.  No  human  creature,  indeed,  can  love  as  Jesus 
does  :  but  his  love,  though  very  inferior  in  degree,  ma^  be  the  same 
in  kind.  Paul,  the  prisoner  of  the  Lord,  was  filled  with  this  love  when 
he  said,  "  Therefore  I  endure  all  things  for  the  elecfs  sake,  that  the)^ 
also  may  obtain  the  salvation  which  is  in  Christ  Jesus  with  eternal 
glory."  (2  Tim.  ii.  10.)  Such  love  has  led  missionaries  to  leave  com- 
fortable homes  to  dwell  among  snows  that  never  melt,  or  deserts  that 
are  always  parched,  to  brave  the  hungry  lion's  roar,  and  to  encounter 
the  savage  warrior's  shriek.  Such  love  glows  in  the  heart  of  many 
who  stand  in  less  conspicuous  places.  They  may  be  found  in  crowded 
alleys  instructing  ragged  children,  or  in  miserable  hovels,  comforting 
dying  saints.  "  May  the  Lord  make  us  to  increase  in  love  toward  one 
another,  and  toward  all  men^  (1  Thess.  iii.  12.) 

Evening  Scripture  portion.     1  Cor.  XIIL     Charity  or  love. 


John  XIII .  36  to  end. — Christ  foretells  Peter's  denial. 

It  must  have  grieved  all  the  disciples  to  hear  their  Lord  say, 
**  Whither  I  gc,  ye  cannot  come."     But  Peter,  as  usual,  was  the  Jirst 

55 


434  CHRIST  FORETELLS  PETER'S  DENIAL.  [oCT.  9. 

to  express  his  sorrow.     This  he  did  by  asking  the  question,  **  Whither 

foest  thou?"  These  words  were  evidently  uttered  with  deep  anxiety, 
esus  repeated  the  assurance  he  had  before  made,  "  Whither  I  go, 
thou  canst  not  follow  me  now  ;"  but  he  added  a  most  comforting  de- 
claration, "  Thou  shalt  follow  me  afterwards^  These  words  must 
have  proved  a  healing  balm  to  Peter's  troubled  heart,  when  a  few 
hours  afterwards  he  was  weeping  bitterly  for  his  base  denial  of  his 
Lord.  Jesus  well  knew  how  much  he  would  require  cordials  for  his 
faith  in  that  agonizing  moment ;  and  he  gave  him  several  such  cordials, 
both  in  the  upper  room  and  in  the  garden  of  Gethsemane.  Had 
Peter's  faith  failed  after  his  sin,  he  would  have  been  driven  to  despair 
like  Judas,  and  he  would  have  perished  like  him.  But  Jesus  sus- 
tained his  faith  by  his  word  and  Spirit,  and  kept  him  "  by  his  power 
unto  salvation."  (1  Peter  i.) 

Doubtless  there  are  many  who  wish  that  they  could  obtain  such  a 
promise  as  Peter  received,  "  Thou  shalt  follow  me  afterwards."  But 
though  it  is  the  privilege  of  only  a  few  of  the  saints  to  hear  such  an 
assurance  from  the  lips  of  their  Master,  it  is  the  privilege  of  all  to  have 
the  inward  witness  of  the  Spirit,  for  it  is  written,  "  The  Spirit  beareth 
witness  with  our  spirits  that  we  are  the  children  of  God."  Let  all  be- 
lievers listen  to  his  gentle  voice  in  their  souls.  It  is  a  voice  not  to  be 
heard  by  the  outward  ear,  but  only  by  the  inward  ear  of  the  soul  or 
spirit,  and  it  says,  "  Thou  art  mine."  When  the  children  of  God  hear 
that  spiritual  voice,  they  reply,  *'  Father  ;"  as  it  is  written  in  the  Ro- 
mans, "  We  have  not  received  the  spirit  of  bondage  again  to  fear,  but 
the  spirit  of  adoption,  whereby  we  cry  Abba,  Father."  No  slave 
among  the  Jews  was  allowed  to  use  the  word  "  Abba,"  in  speaking  to 
his  Master  :  but  believers  are  not  slaves,  but  children.  Only  let  them 
beware  of  grieving  by  their  sins  that  holy  Spirit,  who  delights  in  filling 
their  hearts  with  peace,  and  joy,  and  love. 

Peter  knew  not  when  he  should  follow  his  Lord.  He  was  impa- 
tient to  go  immediately,  and  inquired,  "  Why  cannot  I  follow  thee 
now  ?"  Jesus  knows  how  long  it  will  be  before  each  of  us  will  follow 
him  to  glory,  (if  we  shall  follow  him,)  and  he  knows  why  one  must  fol- 
low him  soon,  and  another  a  great  while  hence.  He  has  appointed  for 
each  of  us  that  length  of  pilgrimage  that  is  best  for  us,  and  best  for 
others.  We  are  sometimes  disposed  to  wish  to  alter  his  arrangements. 
When  tried  by  lingering  sickness,  we  are  apt  to  cry  "  how  long  ?"  and 
when  surrounded  by  those  who  look  up  to  us  for  help  and  comfort,  to 
cry,  "  O  spare  me  before  I  go  hence."  But  the  Lord  will  judge  for 
us,  and  call  us  to  himself  at  the  right  moment.  Moses  and  Ehjah,  and 
Jonah,  and  Job,  all  desired,  in  times  of  great  trouble,  to  die ;  but  the 
Lord  prolonged  their  lives.  Peter,  in  the  fervor  of  his  affection,  de- 
sired the  same  ;  but  his  request  also  was  denied.  Had  he,  at  that 
time,  been  called  to  lay  down  his  life,  he  would  have  shrunk  from  the 
trial ; — for  far  from  having  courage  to  shed  his  blood,  he  had  not 
enough  to  bear  a  scornful  look.     The  Lord  would  not  bring  upon  him 


OCT.  10.]  CHRIST   PRAYS  FOR  PETER.  435 

a  temptation  greater  than  he  was  able  to  bear,  but  only  such  a  tempta- 
tion as  showed  him  what  was  in  his  heart,  and  then  he  made  a  way  of 
escape,  that  he  might  be  able  to  bear  it. 

At  length  Peter  obtained  a  martyr's  courage,  and  now  he  wears  a 
martyr's  crown.  The  time  came  when  he  fulfilled  his  own  declara- 
tion, "  I  will  lay  down  my  life  for  thy  sake  ;"  and  he  was  stretched  on 
a  cross  hke  his  beloved  Master. 

Jesus  now  hears  his  people's  vows  of  fidelity.  He  will  try  them 
all  and  prove  their  sincerity.  In  what  way  he  will  try  us,  at  what 
time,  we  cannot  tell.  When  the  trials  come,  may  we  be  found  faithful. 
Then  we  shall  know  the  truth  of  the  promise,  "  Blessed  is  the  man 
who  endureth  temptation,  for  when  (as  often)  he  is  tried  he  shall  re- 
ceive the  crown  of  life  which  the  Lord  hath  promised  to  them  that  love 
him."     (James  i.  12.) 

Evening  Scripture  portion.    Acts  IV.     The  courage  of  Peter  and  John. 


Luke  XXIL  31-35. — Christ  tells  Peter  he  has  prayed  for  him. 

What  a  view  this  passage  gives  us  of  the  malice  of  Satan.  That 
wicked  spirit  desired  to  have  all  the  apostles,  for  Jesus  said,  "  Satan 
hath  desired  to  have  yow,"  not  Peter  only,  but  the  others  also.  No 
wonder  that  he  desired  to  have  those  men  who  were  to  spread  the 
Saviour's  name  throughout  the  world.  He  succeeded  in  obtaining 
one  of  them  as  his  prey,  even  Judas ;  but  his  place  was  afterwards 
filled  up  by  another  apostle.* 

Can  we  doubt  that  Satan  still  desires  to  tempt  the  servants  of 
Christ  ?  If  we  are  his  servants,  he  longs  to  destroy  us.  He  goes 
about  as  a  roaring  lion  seeking  whom  he  may  devour.  (1  Peter  v.  8.) 
These  words  are  the  words  of  one  who  had  himself  been  rescued  from 
the  jaws  of  the  lion.  It  was  Christ  who  delivered  him.  He  knows 
all  the  designs  of  the  enemy.  When  he  sees  any  of  his  sheep  in  dan- 
ger, lie  does  not  flee,  but  he  stays  to  deliver  them.  He  watched  with 
tender  care  over  all  the  apostles  during  their  season  of  temptation,  but 
especially  over  Peter,  who  seems  to  have  been  the  most  exposed  to 
the  enemy.  He  had  already  prayed  for  him ;  now  he  warns  him ; 
soon  he  takes  him  to  the  garden  with  him,  and  there  bids  him  pray  for 
himself;  and  even  when  standing  before  his  judges,  does  not  forget 
him,  but  turns  and  looks  at  him. 

Such  is  the  care  Jesus  still  takes  of  his  people.  Were  he  less 
watchful,  no  soul  would  ever  reach  the  heavenly  fold.  If  we  do  not 
fall  into  some  fatal  sin,  it  is  because  his  eye  is  always  upon  us.     No 

*  Matthias,  Acts  I. 


436  CHRIST  PREPARES  THE  APOSTLES  [oCT.   II. 

little  child  is  so  dependent  upon  the  watchfulness  of  its  nurse,  as  we 
are  upon  that  of  Jesus. 

Satan  desired  to  sift  the  apostles  as  corn  is  sifted  in  a  sieve,  when  it 
is  thrown  up  in  the  air,  and  when  the  chaff  is  blown  away.  He  hoped 
that  Judas  was  not  the  only  hypocrite  among  them  ;  for  Satan  cannot 
search  the  heart.  He  suspected  Job  of  being  a  hypocrite,  but  he  was 
mistaken.  He  suspected  Peter,  but  in  this  also  he  was  mistaken.  It 
seems  Satan  is  allowed  to  try  the  saints,  but  these  trials  do  them  good, 
and  make  them  brighter  Christians  afterwards.  Peter  loved  the  Lord 
before  he  denied  him  ;  but  he  loved  him  far  better  afterwards.  "  That 
kind  upbraiding  glance"  could  never  be  effaced  from  his  memory  ;  that 
affectionate  message,  (*' Tell  his  disciples  and  Peter  f^)  that  early 
meeting  with  him  alone,  (for  he  was  seen  of  Peter  or  Cephas  before  he 
was  seen  of  the  twelve,)  (1  Cor.  xv.  5,)  were  tokens  of  forgiving  grace 
beyond  all  human  thought. 

How  it  binds  the  hearts  of  believers  to  their  Lord,  to  remember  the 
various  instances  in  which  their  backslidings  have  been  healed  !  Is 
there  any  one  here  who,  like  Peter,  has  given  himself  to  the  Lord,  and 
who  yet,  like  Peter,  has  been  unfaithful  ?  Do  you  not  feel  your  heart 
glow  with  love  when  you  think  of  the  Lord's  free  forgiveness  of  your 
ungrateful  wanderings  ?  What  does  Jesus  expect  of  his  restored 
backsliders  ?  He  expects  that  they  should  strengthen  their  brethren. 
He  said  to  Peter,  "  When  thou  art  converted  strengthen  thy  brethren." 
By  the  term  "  converted,"  he  meant  "  turned  back  again"  into  the  way 
of  righteousness.  David  declared,  after  his  grievous  fall,  "  I  will  teach 
transgressors  thy  ways,  and  sinners  shall  be  converted  unto  thee."  It 
encourages  a  wanderer  to  return  to  hear  another  wanderer  say,  "  The 
Lord  has  forgiven  meT  All  the  apostles  must  have  felt  afraid  to  meet 
their  Lord  again,  after  having  forsaken  him ;  but  when  they  heard 
Peter  say,  "  I  did  worse  than  you,  I  denied  him  ;  yet  he  has  forgiven 
me  ;  I  know  it  by  the  look  he  has  cast  upon  me,"  would  they  not  all 
be  strengthened  by  such  words  ?  We  ought  not  to  be  ashamed  to  own 
our  faults  to  our  brethren  ;  but  we  ought  rather  to  take  delight  in 
magnifying  the  riches  of  Christ's  forgiving  love.  If  we  have  obtained 
mercy,  why  should  not  others  also  ?     What  Jesus  has  done  for  us  is  a 

f)attern  of  what  he  will  do  for  all,  who,  like  us,  shall  believe  in  him  to 
ife  everlasting.    (1  Tim.  i.  16.) 

Evening  Scripture  portion.     Job  11.     Satan  tempts  Job  the  second  time. 


LiTKE  XXII.  35-38. — Christ  prepares  the  apostles  for  approaching 

danger. 

The  Lord  deals  with  his  people  in  various  manners.     Sometimes 
he  causes  all  things  to  go  smoothly, — at  other  times  he  permits  diffi- 


OCT.  11.]  FOR  APPROACHING  DANGER.  437 

culties  to  arise.  When  Jacob  left  his  father's  roof,  he  was  cheered  on 
his  way  by  a  vision  of  angels,  and  he  arrived  safely  at  his  uncle's 
abode  ;  but  when  Joseph  left  his  home,  he  was  assaulted  by  his  breth- 
ren and  sold  as  a  slave  into  Egypt.  The  Lord  knows  when  to  appoint 
trials,  and  when  to  bestow  prosperity. 

Solomon  knew  this  when  he  said,  "  To  every  thing  there  is  a  season, 
and  a  time  to  every  purpose  under  heaven" — that  is,  to  every  purpose 
of  God.  He  then  enumerates  various  times,  "  a  time  to  kill  and  a 
time  to  heal,  a  time  to  weep  and  a  time  to  laugh."  (Eccl.  iii.) 
There  were  such  various  times  in  the  lives  of  the  apostles.  When 
their  Master  first  sent  them  out  to  preach,  he  desired  them  to  make  no 
provision  for  the  way.  He  said,  "  Provide  neither  gold,  nor  silver, 
nor  brass  in  your  purses,  nor  scrip  (or  bag)  for  your  journey."  (Matt. 
X.  9,  10.)  They  obeyed  this  command,  and  at  the  last  supper  they 
testified  that  they  had  wanted  nothing  during  their  journey.  The  dis- 
ciples of  Jesus  can  always  testify  that  their  Lord  has  kept  his  promi- 
ses ; — not  one  of  them  has  ever  failed,  or  ever  will. 

On  this  occasion  the  Saviour  gave  different  directions  to  the  apos- 
tles from  those  he  had  formerly  given.  He  desired  them  to  take,  not 
only  scrips  and  purses,  but  even  swords.  Why  did  he  give  this  com- 
mand ?  To  prepare  them  for  the  great  troubles  that  were  coming 
upon  them.  He  knew  that  now  few  would  be  willing  to  give  them 
food,  and  that  many  would  desire  to  take  away  their  lives ;  because 
their  Master  was  soon  to  be  crucified  as  a  criminal.  Who  would 
favor  the  followers  of  a  crucified  Master  ?  He  reminded  them  of  these 
words  of  Isaiah  liii.,  **  He  was  numbered  with  the  transgressors."  One 
of  the  trials  the  Saviour  endured  was  disgrace.  He  was  put  to 
death  as  a  wicked  man,  with  wicked  men,  and  in  the  manner  in  which 
wicked  men  were  put  to  <Jeath.  The  disciples  of  such  a  master  ought 
to  expect  disgrace.  They  should  not  be  surprised  when  they  are  in- 
sulted, reviled,  and  falsely  accused. 

But  ought  they  to  defend  themselves  with  the  sword  ?  We  know 
they  ought  not.  When  Peter  took  one  of  these  two  swords  and  cut 
off  the  ear  of  the  high  priest's  servant,  his  Lord  rebuked  him,  and  said, 
^'  All  they  that  take  the  sword  shall  perish  with  the  sword."  If  Jesus 
had  intended  that  his  servants  should  fight,  he  would  not  have  said  that 
two  swords  were  enough.  The  only  sword  that  they  should  use  is  the 
sword  tliat  their  Master  wielded  when  attacked  by  the  prince  of  dark- 
ness in  the  wilderness; — the  sword  of  the  Spirit,  which  is  the  word 
of  God.    (Eph.  vi.  17.) 

When  temptations  come  upon  us,  let  us  use  that  sword.  Satan 
cannot  resist  it.  Had  Peter  used  it  in  that  terrible  night  when  his 
Lord  was  condemned,  he  would  not  have  denied  him.  We  know  not 
what  great  temptations  may  soon  assail  us.  God  often  makes  the  first 
part  of  a  believer's  course  very  smooth,  because  he  knows  his  weak- 
ness, and  will  not  try  him  above  his  strength.  But  an  evil  day  will 
come.     How  shall  we  stand  in  that  day  ?     Not  by  our  own  strength . 


438  CHRIST  ORDAINS  HIS  HOLY  SUPPER.  [oCT.  12 

We  must  take  unto  us  now  the  whole  armor  of  God,  the  breast-plate 
of  righteousness,  the  shield  of  faith,  the  helmet  of  salvation,  and  the 
sword  of  the  Spirit.  When  clothed  in  this  armor,  we  must  watch  and 
pray,  and  then  we  shall  be  able  to  resist  all  the  wiles  of  the  devil. 
(Eph.  vi.  11.) 

Evening  Scripture  portion. 
2  Cor.  VI.     The  sufferings  and  conduct  af  faithful  ministers 


Luke  XXII.  19,  20. — Christ  ordains  his  holy  supper. 

Of  all  the  touching  words  that  Jesus  uttered  at  the  last  supper,  the 
most  touching  were  these  :  "  This  is  my  body ;  this  is  my  blood." 
The  disciples  had  been  unwilling  to  believe  that  he  would  die ;  but 
could  they  doubt  it  any  longer  when  they  heard  these  words,  and 
looked  upon  the  broken  bread  and  the  poured  out  wine  ?  He  would  not 
only  diBy  but  he  would  die  a  cruel  death ;  his  body  would  be  broken 
like  the  bread ;  his  blood  would  be  poured  out  like  the  wine. 

Was  Judas  present  at  this  scene  ?  It  is  not  certain  whether  he  was 
there  or  not.  He  had  partaken  of  one  cup — of  the  cup  before  supper 
— but  we  know  not  whether  he  partook  of  the  cup  after  supper. 

No  doubt  it  was  with  bitter  grief  that  the  loving  disciples  ate  that 
broken  bread,  and  drank  that  cup  of  wine.  With  what  different  feel- 
ings they  partook  of  the  ordinance  the  next  time  !  When,  after  their 
Lord's  resurrection,  they  met  together  to  break  bread,  how  thankful 
they  felt  for  his  dying  love  !  We  know  not  when  they  first  met  for 
this  purpose.  It  must  have  been  an  interesting  communion  !  Each 
must  have  thought,  "  What  would  have  become  of  me  if  that  spotless 
body  had  not  been  lacerated  and  bruised  upon  the  cross — if  that  pre- 
cious blood  had  not  flowed  from  the  pierced  hands,  and  feet,  and  side  !'' 
This  is  the  feeling  of  every  believer  when  he  approaches  the  table  of 
his  Lord. 

Ever  since  man  sinned,  he  has  been  spared  only  for  the  sake  of 
Jesus.  When  Abel  brought  a  spotless  lamb  and  offered  it  on  the 
altar,  he  knew  that  he  deserved  to  die  instead  of  that  lamb.  The  blood 
of  that  lamb  was  a  faint  shadow  of  the  blood  of  the  Lamb  of  God. 

What  did  Jesus  mean  when  he  said,  "  This  cup  is  the  new  testa- 
ment in  my  blood  which  is  shed  for  you?"  By  the  word  "testament," 
he  meant  covenant  or  promise.  God  made  a  covenant  with  Israel  in 
the  wilderness.  The  blood  of  bulls  and  goats  was  shed  to  confirm  the 
first  covenant.  As  it  is  written,  "Moses  took  the  blood  and  sprinkled 
it  on  the  people,  and  said,  Behold  the  blood  of  the  covenant."  (Ex. 
xxiv.  8.)  From  everlasting  God  made  a  covenant  with  his  beloved 
Son  concerning  the  salvation  of  man ;  but  it  was  not  fully  revealed  tiU 


OCT.  13.]         CHRIST  PROMISES  TO  RECEIVE  HIS  DISCIPLES.  439 

after  Christ  had  been  crucified.  His  blood  was  shed  to  confirm  this 
new  covenant.  It  can  never  be  shed  again.  But  lest  we  should  for- 
get that  it  was  once  shed,  we  are  commanded  to  drink  wine  at  his 
table.  And  can  we  forget  such  love  as  Christ  has  shown?  Yes, 
when  he  said,  "  Do  this  in  remembrance  of  me,"  he  knew  well  that 
we  were  disposed  to  remember  every  thing  sooner  than  his  love. 
There  are  only  a  few  who  even  desire  to  remember  it.  Why  do  so 
many  turn  away  from  the  Lord's  table  ?  Is  it  not  because  they  do  not 
love  their  crucified  Saviour  ?  They  are  not  ashamed  or  afraid  to  say 
by  their  actions,  "  We  do  not  love  him."  They  know  he  is  patient — 
they  know  he  is  generous — they  know  he  is  forgiving — they  hope  he 
will  bear  their  insults,  and  that,  when  he  spreads  his  table  in  his 
Father's  kingdom,  he  will  invite  them  to  sit  down  with  him  there. 
But  lohat  if  he  should  come  in  a  day  when  they  think  not,  and  in  an 
hour  when  they  are  not  looking  for  him  ;  and  what  if  he  should  say, 
'*  You  shall  not  taste  of  my  supper ;  you  despised  the  supper  to  which 
I  invited  you  on  earth,  and  you  shall  not  be  admitted  to  my  supper  in 
heaven  !"  But  if  he  should  forgive  their  ungrateful  conduct,  and  wel- 
come them  to  his  heavenly  table,  will  they  not  wish  they  had  honored 
his  sacramental  board  ? 

If  grief  could  enter  heaven,  it  would  be  felt  at  the  remembrance, 
not  of  past  trials,  but  of  past  ingratitude  shown  to  the  Lamb  of  God. 
When  we  feel  that  all  our  bliss  was  purchased  by  the  wounded 
Saviour,  shall  not  we  desire  that  we  had  always  loved,  and  honored, 
and  adored  him  ? 

Evening  Scripture  portion.     1  Cor.  XI.     The  Lord's  Supper. 


John  XI v.  I-3. — Christ  promises  his  disciples  to  receive  them  into 
his  Father'* s  house. 

As  we  read  these  words,  let  us  remember  in  what  interesting  cir- 
cumstances they  were  uttered.  Jesus  was  conversing  with  his  eleven 
apostles,  in  an  upper  room,  only  a  few  hours  before  his  crucifixion. 

There  was  a  moment  in  which  He  himself  was  troubled  in  spirit, 
but  now  it  seems  that  his  disciples  were  more  troubled  than  himself, 
for  he  undertakes  to  comfort  them.  He  had  made  one  declaration 
that  had  grieved  them  exceedingly  ;  He  had  said,  "  Whither  I  go,  ye 
cannot  come."  Peter  had  expressed  his  sorrow,  and  had  obtained 
this  sweet  assurance,  "  Thou  shalt  follow  me  afterwards."  The  other 
apostles  must  have  desired  to  hear  words  like  these  addressed  to  them- 
selves. Their  desire  was  fully  satisfied  when  Jesus  said,  *'  In  my 
Father's  house  are  many  mansions.  I  go  to  prepare  a  place  for  you.^ 
There  was  a  mansion,  not  for  Peter  only,  but  also  for  John  and  James, 


440  THOMAS  MAKES  AN  INQUIRY.  ^OCT.  14 

and  all  the  apostles.  And  are  these  mansions  for  them  alone  ?  Does 
not  each  of  us  inquire,  "  Is  there  a  mansion  for  me  also  ?"  Yes,  there 
is  not  only  a  mansion,  but  a  crown  for  every  one  who  loves  the  Lord. 
Hear  what  the  apostle  Paul  says,  "  Henceforth  there  is  laid  up  for  me 
a  crown  of  righteousness,  which  the  Lord,  the  righteous  judge,  shall 
give  me  in  that  day;  and  not  to  me  only,  but  unto  all  them  also  that  love 
his  appearing."  (2  Tim.  iv.  8.)  Here  is  hope,  here  is  assurance,  for 
every  one  who  can  sincerely  say,  "  Come,  Lord  Jesus,  come  quicMyT 

Well  might  the  disciples  be  troubled  at  the  thought  of  losing  such  a 
friend  as  their  Lord  had  been  to  them.  The  kindest  friend  we  have 
ever  known  has  sometimes  treated  us  coldly,  impatiently,  or  harshly ; 
but  Jesus  had  always  been  affectionate,  sympathizing,  and  tender. 
The  best  friend  we  have  ever  had  was  subject  to  error  and  infirmity, 
but  Jesus  possessed  'imspotted  holiness,  unerring  wisdom,  and  unblem- 
ished loveliness.  In  losing  his  presence  the  disciples  felt  that  they 
should  lose  the  chief  joy  of  their  existence.  He  knew  the  desire  of 
their  hearts,  therefore  he  said,  "  That  where  /  am,  there  ye  may  be 
also."  They  have  now  tasted  the  fulfilment  of  this  promise  !  The 
apostles  are  where  Jesus  is.  Absent  from  the  body  they  are  present 
with  the  Lord. 

Some  who  were  once  with  us,  are  now  with  him.  Would  we  wish 
to  call  them  back  ?  Could  we  make  them  as  happy  as  Jesus  is  now 
making  them  ?  While  we  are  enduring  trials,  exposed  to  temptations, 
and  subject  to  sin,  they  rest  in  the  mansions  that  he  prepared  for  them 
in  his  Father's  house.  They  do  not  desire  to  return  to  us,  but  they 
long  for  us  to  come  where  they  are.  There  are  mansions  enough  for 
a  multitude  which  no  man  can  number.  Every  hour  some  happy 
spirit  is  ascending  to  inhabit  the  place  the  Saviour  has  prepared  for 
him.  The  dying  Stephen  looked  up  steadfastly  into  heaven  and  saw 
the  glory  of  God,  and  Jesus  standing  on  the  right  hand  of  God  ;  and 
as  they  stoned  him  he  called  upon  God,  saying,  "  Lord  Jesus,  receive 
my  spirit."     (Acts  vii.  55,  60.) 

Evening  Scripture  portion.     Acts  VII.  37  to  end.     The  death  of  Stephen. 


John  XIV.  4-7. —  Thomas  makes  an  inquiry. 

How  condescending  it  was  in  the  Lord  Jesus  to  permit  his  disciples 
to  ask  him  questions  !  Yet  he  discouraged  presumptuous  inquiries. 
On  this  account  the  disciples,  when  they  saw  him  conversing  with  the 
Samaritan  woman,  were  once  afraid  to  say,  "  What  doest  thou  ?  or, 
why  talkest  thou  with  her  ?"  But  he  encouraged  them  to  ask,  in  a 
humble  spirit,  explanations  of  his  doctrines. 

At  an  early  part  of  the  conversation  at  the  last  supper,  Peter  inter- 


OCT.  14.]  THOMAS  MAKES  AN  INQUIRY.  441 

rupted  his  Lord  by  saying,  "  Whither  goest  thou  ?"  The  answer 
seems  to  have  satisfied  him,  for  he  said  soon  afterwards,  *'  I  will  lay 
down  my  life  for  thy  sake."  By  this  reply,  Peter  showed  that  he  be- 
Heved  his  Master  was  going  to  die.  But  Thomas  was  not  so  soon 
satisfied  as  Peter.  He  was  a  man  hard  to  be  convinced,  though  not 
slow  to  act  when  convinced.  It  was  he  who  on  a  former  occasion  had 
said,  "  Let  us  also  go,  that  we  may  die  with  him."  (John  xi.  16.) 
And  it  was  he  who,  a  long  while  afterwards,  carried  the  gospel  to  the 
end  of  the  world,  even  to  the  coasts  of  Lidia.  Even  now,  near  Madras, 
his  name  is  remembered,  and  the  Mount  of  St.  Thomas  may  still  be 
seen  there.  It  was  this  Thomas,  this  unbelieving  Thomas,  who  now 
said,  "  Lord,  we  know  not  whither  thou  goest,  and  how  can  we  know 
the  way .?"  His  patient  teacher  repeated  the  instructions  he  had  so 
often  given,  "  I  am  the  way,  the  truth,  and  the  life."  But  did  he 
reveal  whither  he  was  going?  Yes,  for  he  added,  "No  man  cometh 
unto  the  Father,  but  by  me."  He  was  going  to  the  Father :  he  was 
going  to  return  to  that  bosom  whence  he  cam%  out :  he  had  been  de- 
spised and  rejected  of  men ;  but  he  was  going  to  Him  who  had  said, 
"  This  is  my  beloved  Son,  in  whom  I  am  well  pleased."  And  was  he 
going  alone  ?  No  :  had  he  not  said,  "  I  go  to  prepare  a  place  for  you  V 
But  he  was  going  to  do  still  more, — to  prepare  a  way  as  well  as  a 
place.  Of  what  avail  would  it  have  been  to  us,  if  a  place  had  been 
prepared,  but  if  no  way  to  that  place  had  been  opened  ?  To  see,  afar 
off,  those  glorious  mansions,  and  to  feel  there  was  no  way  by  which 
we  could  attain  them,  would  be  wretchedness  indeed.  Yet  there  is  no 
way,  except  through  Jesus.  As  well  might  one  of  us  hope  to  reach 
the  stars,  by  any  contrivance  of  our  own,  as  to  reach  heaven  through 
our  own  goodness,  or  prayers,  or  tears,  or  suiferings.  When  man  had 
sinned,  it  was  impossible  that  the  just  God  could  receive  him  as  an 
inmate  of  his  palace.  What  would  be  thought  of  a  sovereign  who 
should  appoint  some  notorious  murderers  to  be  his  ministers  of  state? 
How  was  it,  then,  possible  that  the  holy  God  should  continue  to  show 
favor  to  guilty  rebels  ?  But  the  Son  of  God  took  upon  him  our  load 
of  guilt,  and  died  in  our  stead.  Thus  he  became  the  way  to  his 
Father.  Sinners  may  approach  God  through  him.  The  great  gulf 
that  sin  had  made  between  heaven  and  earth,  is  now  closed.  The  Son 
of  God  is  the  ladder  by  which  sinners  climb  up  into  heaven.  It  is  a 
useless  thing  to  attempt  to  come  to  God  in  any  other  way  than  by 
Jesus.  The  men  who  began  the  tower  of  Babel  thought  they  could 
reach  the  heavens,  but  they  were  mistaken.  There  are  some  who  fall 
into  a  more  fatal  mistake.  They  fondly  imagine  that  they  shall  be 
able  to  pile  up  good  works  enough  to  enable  them  to  mount  to  God's 
throne ;  but  they  shall  never  succeed  :  while  the  humble  believer, 
trusting  in  his  Saviour,  shall  be  borne  by  his  Almighty  arm  into  the 
presence  of  the  King  of  kings. 

Evening  Scripture  portion.     Rom.  X.     Salvation  by  Christ  alone. 
56 


442  PHILIP  MAKES  A  REQUEST.  [oCT.  15 


John  XIV.  8-12. — Philip  makes  a  request. 

Philip  expressed  the  feeling  of  a  pious  heart  when  he  said,  "  Lord, 
show  us  the  Father,  and  it  sufficeth  us."  There  was  something  in  thi.^ 
request  that  must  have  pleased  the  Son  of  God.  Love  to  his  Father 
always  pleased  him.  It  grieved  him  to  see  the  creatures  of  his 
Father's  hand  so  indifferent  to  his  name.  He  had  beheld  another  scene 
in  heaven,  where  every  angel  and  every  saint  glows  with  love  to  his 
glorious  Creator.  But  worldly  men  do  not  care  for  the  Being  who 
made  them.  Far  from  wishing  to  see  Him,  as  Philip  did,  they  wish  to 
hide  themselves  from  him.  Instead  of  saying,  "  Show  us  the  Father," 
they  say  in  their  hearts,  "  Give  us  corn  and  wine  ;  give  us  favor  with 
men ;  give  us  success  in  our  schemes,  and  prosperity  in  our  families, 
and — it  svfficeth  us" 

But  the  children  of  God  desire  to  see  their  Father's  face.  Philip 
was  a  child  of  God,  and*  he  desired  to  see  his  glorious  countenance  ; 
therefore  he  said,  *'  Show  us  the  Father."  Yet  he  ought  not  to  have 
made  this  request.  He  ought  to  have  known  that  Jesus  was  the  bright- 
ness of  his  Father's  glory.  How  gently  the  Lord  reproached  him  for 
his  unbelief  when  he  said,  "  Have  I  been  so  long  time  with  you, 
Philip,  and  yet  hast  thou  not  known  me  ?"  Three  years  was  a  long 
time  to  have  familiar  intercourse  with  tlie  Son  of  God.  Patriarchs  and 
prophets  thought  themselves  highly  favored,  when  they  enjoyed  short 
and  occasional  interviews  with  their  glorious  Redeemer.  They  were 
more  ready  to  acknowledge  him  as  God  than  Philip  was.  When  Jacob 
had  wrestled  with  the  angel,  he  said,  "  I  have  seen  the  face  of  God^ 
and  my  life  is  preserved."  But  the  apostles  found  it  hard  to  believe 
how  great  their  Master  was  !  They  had  seen  him  hungry  and  thirsty, 
weary  and  weeping.  They  had  even  heard  him  talk  of  dying.  Was 
it  not  hard  to  believe,  that  the  face  so  marred  with  sorrow  was  the  ex- 
press image  of  the  Father's  ?  Yet  they  ought  to  have  believed  this, 
because  of  his  words  and  his  works. 

He  spake  as  never  man  spake  ;  he  did  works  that  man  never  per- 
formed. His  divine  glory  shone  through  the  veil  of  mortal  flesh.  No 
light  around  his  person  distinguished  him  from  other  men ;  but  the 
apostle  John  declares,  '*  We  beheld  his  glory,  the  glory  as  of  the  only- 
begotten  of  the  Father."  (John  i.  14.)  Once,  indeed,  his  face  did 
shine  as  the  sun,  and  his  raiment  was  white  as  the  light ;  but  only 
once ;  and  then  only  three  of  the  apostles  beheld  that  glorious  sight. 
But  his  countenance  always  shone  with  the  light  of  holiness,  and  his 
garments  were  always  white  with  spotless  purity. 

When  did  Jesus  fulfil  this  wonderful  promise,  "  He  that  believeth 
on  me,  the  works  that  I  do  shall  he  do  also,  and  greater  works  than 
these  shall  he  do  ?"  At  the  day  of  Pentecost,  when  the  apostles,  by 
the  power  of  the  Spirit,  turned  three  thousand  souls  to  God.  When 
Tesus  preached,  only  a  few  repented.  Chorazin  and  Bethsaida,  Caper- 


OCT.  16.]  CHRIST  PROMISES  TO  ANSWER  PRAYERS.  443 

naum  and  Jerusalem,  repented  not ;  but  when  the  apostles  preached, 
three  thousand,  by  one  sermon,  were  pricked  in  their  hearts.  (Acts  ii. 
37-41.)  What  was  the  reason  of  ^lis  difference?  Jesus  explained 
the  reason  in  these  few  words,  "Because  I  go  unto  the  Father." 
Since  he  has  gone  unto  the  Father,  to  sit  at  his  right  hand,  multitudes 
have  received  the  gifts  of  repentance,  and  of  the  forgiveness  of  sins, 
because  he  is  gone  there  io^  xhdX  very  purpose  ;  as  it  is  written,  "Him 
hath  God  exalted  with  his  right  hand,  to  be  a  Prince  and  a  Saviour,  for 
to  give  repentance  to  Israel,  and  forgiveness  of  sins."  (Acts  v.  31.) 
Have  we  received  these  precious  gifts  ?  Has  the  great  work  been 
done  in  our  souls, — the  work  of  conversion  ?  If  it  has,  then  we  shall 
be  anxious  to  do  great  works  ourselves,  by  saving  the  souls  of  our 
fellow-sinners,  and  snatching  them  as  brands  from  the  burning. 

Evening  Scripture  portion.    Psalm  XLV.     The  glory  of  the  Son  of  God. 


John  XIV.  13-20. — Christ  promises  to  answer  his  disciples* 

prayers. 

When  friends  are  about  to  part,  they  agree  together  how  they  shall 
serve  and  please  each  other  while  separated.  The  Son  of  God  was 
the  most  tender  and  faithful  of  friends.  What  was  it  He  engaged  to 
do  for  his  disciples  when  about  to  leave  them  ?  He  said,  "  If  ye  shall 
ask  any  thing  in  my  name,  I  will  do  it."  But  what  could  they  do  for 
him  ?  He  said,  "  If  ye  love  me,  keep  my  commandments."  Jesus 
has  not  failed  to  fulfil  his  part.  As  soon  as  he  was  ascended  up  on 
high,  his  disciples  asked  in  his  name  for  a  glorious  gift,  and  he  be- 
stowed it.  They  asked  for  what  he  had  promised ;  for,  as  Luther 
says,  prayer  is  the  reminding  God  of  his  promises.  What  had  he 
promised  ?  Another  comforter,  that  is,  another  teacher.  "  I  will  pray 
the  Father,  and  he  shall  give  you  another  comforter,  that  he  may  abide 
with  you  forever."  The  apostles  remembered  this  promise  ;  and  when 
they  had  parted  from  their  Lord,  "  they  all  continued  with  one  accord 
in  prayer  and  supplication,  with  the  women,  and  Mary  the  mother  of 
Jesus,  and  with  his  brethren."  (Acts  i.  14.)  Then  it  was  that  the 
Holy  Ghost  came  down  from  heaven  with  a  sound  like  a  rushing 
mighty  wind,  and  in  appearance  hke  cloven  and  flaming  tongues 
Peter  then  preached  to  the  wondering  multitude,  and  said,  "  Being  by 
the  right  hand  of  God  exalted,  and  having  received  of  the  Father  the 
promise  of  the  Holy  Ghost,  he  hath  shed  forth  this,  which  ye  now  see 
and  hear."  (Acts  ii.  33.) 

Thus  Jesus  fulfilled  his  own  promise,  "  If  ye  shall  ask  any  thing  in 
my  name,  I  will  do  it."  But  has  he  withdrawn  that  precious  promise  ? 
May  we  not  still  expect  its  fulfilment  ?     Assuredly  we  may.     How 


444  JUDE  ASK8  AN  EXPLANATION.  [oCT.  17 

many  believers  can  witness  that  Jesus  has  heard  their  prayers  !  Some- 
times we  are  certain  that  the  letter  we  sent  to  a  friend  has  been  re- 
ceived ;  and  why  ?  Because  we  Receive  an  answer  to  it.  Have  we 
never  received  answers  to  our  prayers  sufficient  to  convince  us  that 
they  have  been  heard  ?  Sometimes  Jesus  does  not  grant  the  very 
thing  his  people  ask  for ;  because  he  has  promised  only  to  give  them 
good  things,  and  sometimes,  in  their  ignorance,  they  ask  for  things  not 
good  for  them.  The  apostle  Paul  thought  it  would  be  good  for  him  to 
be  reheved  from  the  thorn  in  his  flesh  :  but  his  Saviour  knew  it  would 
be  better  for  him  to  bear  it,  lest  the  abundant  revelations  he  had  re- 
ceived should  exalt  him  above  measure.  Therefore  when  he  besought 
the  Lord  thrice  to  take  it  away,  he  received  this  answer :  **  My  grace 
is  sufficient  for  thee."  And  he  found  it  sufficient ;  for  he  was  able 
afterwards  to  say,  *'  I  take  pleasure  in  infirmities."  If,  then,  we  do 
not  obtain  the  very  thing  we  ask,  let  us  not  be  discouraged.  We  may 
have  asked  for  a  stone :  our  heavenly  Father  will  not  give  us  that ; 
but  He  will  give  us  bread  instead. 

Christ  has  not  forgotten  what  he  promised  to  do  for  us.  Let  us  not 
forget  what  he  has  enjoined  us  to  do  for  Him.  He  said,  "  If  ye  love 
me,  keep  my  commandments."  If  we  forget  this  charge,  he  will  be 
released  from  his  promise.  For  St.  John  says  in  his  epistle,  "  What- 
soever we  ask,  we  receive  of  him,  because  we  keep  his  commandments, 
and  do  those  things  that  are  pleasing  in  his  sight."  (1  John  iii.  22.) 
What  are  his  commandments  ?  He  had  given  two  while  sitting  at 
supper  with  his  disciples.  One  was  the  new  commandment,  "  Love 
one  another  as  I  have  loved  you."  The  other  was,  "  Believe  in  me." 
(John  xiv.  L)  Jesus  did  not  say,  "  Love  me."  He  knew  his  disci- 
ples loved  him.  He  even  appealed  to  their  love  as  a  motive  of  obe- 
dience, saying,  ''  IfyQ  love  me,  keep  my  commandments."  Does  this 
tender  appeal  touch  our  hearts  ?  If  we  love  the  Lord  it  will  be  a 
stronger  motive  to  obedience  than  the  severest  threatening.  God 
threatened  Adam  when  he  said,  "  In  the  day  that  thou  eatest  thereof, 
thou  shalt  surely  die."  But  this  threatening  did  not  deter  him  from 
eating  the  forbidden  fruit.  How  many  who  love  Jesus  have  been  de- 
terred from  disobeying  him  by  the  tender  words,  "  If  ye  love  me,  keep 
my  commandments !" 

Evening  Scripture  portion.    Acts  II.  1-28.     The  descent  of  the  Holy  Ghost, 


John  XIV.  21-23. — Jude  asks  an  explanation. 

How  it  must  have  gladdened  the  hearts  of  the  apostles  to  hear 
Jesus  say,  "  I  will  manifest  myself  unto  him,"  (that  is,  unto  the  man 
who  loves  me  !)     As  it  was  the  prospect  of  his  absence  that  troubled 


OCT.  17.]  JUDE  ASKS  AN  EXPLANATION.  445 

them,  the  promise  of  his  presence  (if  they  beheved  that  promise)  must 
have  cheered  them.  He  had  said  before,  "  I  will  come  again  and  re- 
ceive you  to  myself."  But  he  had  not  said  when  he  would  come  again. 
Years  might  pass  away  before  he  took  them  to  the  place  where  he 
was  going.     But  now  he  promises  to  visit  those  whom  he  left  behind. 

To  wliom  did  he  address  the  promise  ?  To  those  who  loved,  him. 
The  apostle  Jude  well  knew  that  he  loved  him.  Therefore  he  did  not 
inquire,  "  Wilt  thou  manifest  thyself  unto  us  ?"  But  he  asked,  "  How 
wilt  thou  manifest  thyself  unto  us  ?"  It  is  a  comfortable  thing  when  a 
man's  own  heart  assures  him  that  he  loves  his  Lord.  Our  hearts  tell 
us  that  we  love  our  children  and  our  friends:  If  we  really  love  the 
Lord,  our  hearts  will  tell  us  that  we  do.  Yet,  lest  we  should  deceive 
ourselves  upon  so  important  a  subject,  Jesus  has  given  us  a  sign  by 
which  to  try  our  hearts.  *'  If  a  man  love  me,  he  will  keep  my  words." 
But  who  keeps  the  words  of  Jesus  ?  If  tried  by  this  rule  who  shall 
stand  ?  None  keep  them  perfectly ;  but  some  do  keep  them  in  the 
sense  that  Jesus  meant ;  for  he  said,  speaking  of  his  own  apostles,  in 
prayer  to  God,  "They  have  kept  thy  word."  (John  xvii.  6.)  This 
declaration  has  been  a  great  comfort  to  many  believers.  The  history 
of  the  apostles  shows  that  they  did  not  keep  their  Master's  words  per- 
fectly :  they  neither  believed  in  him  as  fully,  nor  loved  one  another  as 
warmly,  as  they  ought.  Yet  still  Jesus  said  to  his  Father,  '*  They  have 
kept  thy  word." 

When  he  lived  upon  earth  the  world  saw  him  as  well  as  his  disci- 
ples ;  but,  since  he  has  ascended  to  heaven,  the  world  have  seen  him 
no  more  :  but  those  who  love  him  do  see  him  by  faith.  There  are 
many  who  have  experienced  the  truth  of  this  promise  :  "  My  Father 
will  love  him,  and  we  will  come  unto  him,  and  make  our  abode  with 
him."  That  faithful  servant  of  God,  Dr.  Payson,  when  racked  with 
pain  upon  his  dying  bed,  declared,  "  It  is  not  the  prospect  of  heaven 
that  makes  me  happy,  but  the  sense  of  heaven  in  my  own  bosom." 
Where  the  Father  and  the  Son  abide,  there  must  be  heaven.  While 
sin  remains  in  the  heart,  the  believer's  heaven  will  be  darkened  by 
clouds,  and  shaken  by  storms  :  but  when  sin  is  utterly  destroyed,  there 
will  be  no  more  storms,  and  no  more  clouds. 

The  glorified  saints  are  not  only  in  heaven^  but  heaven  is  in  them. 
The  dawn  of  this  heaven  is  in  believers  upon  earth.  Is  there  heaven 
in  our  souls  ?  Do  the  Father  and  the  Son  make  their  abode  with  us  ? 
If  they  dwell  not  with  us  now,  we  shall  not  dwell  with  them  hereafter. 
Remember  the  declaration  of  the  apostle,  "  Christ  in  you,  the  hope  of 
glory."  Remember  also  his  prayer,  "  That  Christ  may  dwell  in  yo\ir 
hearts  by  faith."     (Eph.  iii.  17.) 

Evening  Scripture  portion.     Eph.  IIL    St.  PavVa  prayer  for  the  saintt. 


446  CHRIST  PROMISES  THE  HOLY  GHOST.  [ocT.  18 


John  XIV.  24-26. — Christ  promises  his  disciples  that  the  Holy  Ghos» 

shall  teach  them. 

When  about  to  part  with  a  friend,  we  often  have  cause  to  regret 
that  we  have  not  profited  more  from  his  society.  A  child  standing  by 
the  bed  of  a  dying  parent,  feels  the  value  of  those  instructions  he  shall 
receive  no  longer, — of  those  prayers  he  shall  never  join  in  again.  He 
endeavors  to  recall  the  faithful  counsels,  to  imprint  on  his  memory  the 
familiar  expressions,  but  day  by  day  they  fade  away. 

What  must  the  disciples  have  felt  at  the  thought  of  hearing  the 
sayings  of  the  Lord  no  more !  They  heard  him  declare,  "  He  that 
loveth  me  not,  keepeth  not  my  sayings."  They  must  have  feared  lest 
they  should  not  be  able  even  to  remember  them,  much  less  to  keep 
them.  But  Jesus  knew  their  feelings,  and  he  gave  them  a  promise 
suited  to  their  state.  He  promised  that  One  should  come  who  should 
bring  to  their  remembrance  all  that  he  had  said  to  them,  and  who 
should  teach  them  many  things  he  had  not  taught  them.  For  he  had 
treated  them  as  children  whose  understandings  were  unripe,  and  had 
kept  back  many  things  that  it  would  hereafter  be  good  for  them  to 
know.  These  things  the  Holy  Ghost  would  teach  them.  Did  Jesus 
fulfil  this  promise  ?  Let  us  look  into  the  epistles  of  Peter  and  Jude, 
of  James  and  John,  and  we  shall  find  treasures  of  heavenly  wisdom 
that  the  Holy  Ghost  had  taught  them.  The  very  discourse  which  we 
are  now  reading  was  brought  back  to  the  memory  of  John  by  the  Holy 
Ghost.  The  precious  words  which  dropped  from  the  Saviour's  lips  as 
he  sat  at  his  last  supper,  did  not  fall  to  the  ground ;  they  were  gath- 
ered up  and  reserved  for  our  instruction.  Do  we  feel  them  to  be 
precious  ?  Do  we  consider  these  holy  words  better  than  gold,  and 
sweeter  than  honey  ?  Or  do  we  take  more  dehght  in  a  trifling  song 
and  an  entertaining  story,  than  in  the  words  of  the  Son  of  God  ?  The 
true  believer  can  say  with  David,  "  Thy  word  is  very  pure,  therefore 
thy  servant  loveth  it." 

If  we  really  love  it,  we  may  trust  that  the  Holy  Ghost  will  bring  it 
to  our  remembrance  in  our  time  of  need.  In  the  hour  of  temptation 
he  is  a  faithful  friend,  and  whispers  in  the  ear  of  the  tempted  soul  such 
a  text  as  this,  "  How  can  I  do  this  great  wickedness  and  sin  against 
God  ?"  In  the  hour  of  affliction  the  Holy  Ghost  brings  to  the  de- 
sponding mind  such  a  promise  as  this,  "  Whom  the  Lord  loveth  he 
chasteneth,  and  scourgeth  every  son  whom  he  receiveth."  (Heb.  xii. 
6.)  And  in  the  hour  of  death  he  sustains  the  sinking  soul  by  such  an 
assurance  as  this,  "  When  thou  passest  through  the  waters  I  will  be 
with  thee,  and  through  the  floods  they  shall  not  overflow  thee." 
(Is.  xliii.  2.) 

Evening  Scripture  portion.    1  Cor  II.     The  teaching  of  the  Holy  Spirit. 


OCT.  19.]  CHRIST  PROMISES  HIS  DISCIPLES  PEACE.  447 

John  XIV.  27-29. — Christ  promises  to  give  his  disciples  peace. 

We  sometimes  read  of  a  rich  man  dying  and  leaving  a  vast  property 
to  his  heirs.  But  the  greatest  riches  ever  bequeathed,  were  be- 
queathed by  one  of  the  poorest  of  the  sons  of  men.  None  was  ever 
poorer  in  this  world  than  Jesus.  Yet  he  left  his  disciples  the  costly 
gift  of  "  Peace."  *'  Peace  I  leave  with  you,  my  peace  I  give  unto 
you."  This  is  what  all  the  world  are  pursuing.  They  are  seeking 
for  peace  and  happiness.  They  desire  an  abundant  earthly  portion 
because  they  imagine  it  will  confer  peace.  Some  think  that  power 
will  confer  it;  others  \hdii praise  will  impart  it;  while  many  hope  to 
find  peace  in  a  round  of  amusements,  in  the  attainment  of  knowledge, 
in  the  endearments  of  home,  or  in  the  performance  of  active  duties. 
But  none  of  these  things,  not  even  the  best  of  them,  ever  bestowed 
peace.  None  has  peace  to  bestow  but  Jesus.  He  gives  it  to  those 
who  love  him,  and  to  them  alone.  He  gave  it  to  the  weeping  sinner ; 
he  said  to  her,  *'  Go  in  yeace^''  and  she  went  in  peace.  He  gave  it  to 
the  dying  thief;  he  said,  "  To-day  shalt  thou  be  with  me  in  paradise," 
and  that  once  guilty  man  died  in  peace.  He  is  willing  to  give  it  to 
each  of  you.  Ask  him  for  his  peace.  You  will  obtain  it.  Perhaps 
there  are  some  here  who  have  obtained  it  already  ;  who  know  they 
have  been  filled  with  joy  and  peace  since  they  behoved  in  the  Son  of 
God. 

But  when  Jesus  promised  this  rich  gift  to  his  disciples,  what  was 
going  to  become  of  him  1  He  also  was  going  to  be  happy.  He  was 
going  to  the  Father.  Who  can  conceive  the  joy  which  he  felt  when  he 
uttered  these  words,  "  I  go  unto  the  Father."  He  knew  what  it  was  to 
be  with  the  Father.  He  had  been  with  him  from  the  beginning,  for  he 
himself  was  God.  When  he  said,  "  My  Father  is  greater  than  I,"  he 
spoke  only  of  the  greatness  of  his  Father's  office,  not  of  the  greatness 
of  his  nature ;  for  it  is  declared  in  other  places,  that  Jesus  is  equal  with 
God.  "  He  thought  it  not  robbery  to  be  equal  with  God."  (Phil.  ii.  6.) 
*'  I  and  my  Father  are  one."  (John  x.  30.)  But  Jesus  took  upon  him 
the  form  of  a  servant,  and  was  made  in  fashion  as  a  man.  While  he 
continued  on  earth  he  was  exposed  to  insults ;  but  when  he  returned 
to  heaven,  he  sat  down  again  with  his  Father  on  his  throne. 

Did  it  ever  rejoice  us  to  think  that  the  Saviour's  sufferings  are  all 
over,  and  that  he  is  "  made  most  blessed  forever  ?"  If  we  loved  him, 
this  thought  would  comfort  us  under  our  own  sorrows.  It  did  com- 
fort the  disciples,  for  when  they  saw  him  carried  up  into  heaven,  they 
returned  to  Jerusalem  with  great  joy.  (Luke  xxiv.  52.)  The  same 
thought  may  comfort  us  under  the  loss  of  pious  relatives.  If  we  love 
them,  we  shall  rejoice  when  we  think  that  they  are  with  the  Father. 
When  troubles  overtake  us,  it  will  be  soothing  to  reflect,  "My  mother 
is  with  the  angels,  and  she  can  weep  no  more ;  my  child  is  in  the 
midst  of  the  happy  cherubs,  singing  praises  to  his  God."    When  we 


448  CHRIST  MEET^  THE  PRINCE  OF  THIS  WORLD.         [ocT.  20. 

ourselves  are  going  to  leave  this  vv^orld,  may  we  also  rejoice  at  the 
thought  that  we  are  going  to  the  Father ;  and  may  those  who  love  us 
rejoice  because  they  know  we  are  going  there  !  A  child  of  four  years 
old,  when  dying,  saw  his  parents  weeping  and  praying  around  his  bed. 
Suddenly  rising  up  from  his  pillow,  and  stretching  out  his  httle  arms, 
he  cried  out. earnestly,  "  Let  me  go  to  God,  let  me  go  to  God."  Who 
could  desire  to  detain  him  here  !* 

Evening  Scripture  portion.    Is.  LVII.    Peace. 


John  XIV.  30  to  end. — Christ  goes  forth  to  meet  the  prince  of  this 

world. 

It  required  more  than  human  courage  to  utter  these  words,  "  Arise, 
let  us  go  hence."  It  was  the  call  of  the  Captain  of  our  salvation  to 
his  children  :  it  was  their  summons  to  accompany  him  to  the  field  of 
battle.  The  last  supper  was  now  over,  and  the  parting  scene  was 
almost  closed.  What  tender  assurances,  what  faithful  warnings  had 
flowed  from  the  lips  of  Jesus  while  he  sat  at  the  table  surrounded  by 
his  beloved  disciples  !  But  now  he  says,  "  Hereafter  I  shall  not  talk 
much  with  you."  These  sweet  conversations  would  soon  be  ended. 
Instead  of  talking  with  his  disciples,  the  Son  of  God  must  be  struggling 
with  his  foes. 

There  have  been  many  bloody  battles  fought  since  evil  entered  into 
this  world.  On  some  occasions  hundreds  of  thousands  have  met  each 
other  in  the  field.  But  there  never  was  such  a  battle  as  that  fought  in 
the  garden  Gethsemane,  and  on  the  cross  of  Calvary.  There  legions 
of  wicked  spirits,  marshalled  under  the  prince  of  this  world,  assaulted, 
the  Son  of  God.  On  Satan's  side  there  was  an  innumerable  host — on 
the  other  one  man,  even  the  man  Christ  Jesus.  None  can  conceive 
what  pangs  he  endured  in  the  conflict.  Agony  of  mind  caused  him  to 
sweat  great  drops  of  blood,  and  wrung  from  him  the  bitter  cry,  "  My 
God,  my  God,  why  hast  thou  forsaken  me  ?"  We  find  in  the  psalms 
a  description  of  the  workings  of  his  sorrowful  soul,  when  writhing  be- 
neath the  pressure  of  Satan's  temptations.  If  we  would  sympathize 
with  our  suffering  Saviour,  let  us  read  the  twenty-second  psalm. 
What  expressions  are  these !  "  My  heart  is  like  wax,  it  is  melted  in 
the  midst  of  my  bowels."  What  a  prayer  is  this,  "  Save  me  from  the 
lion's  mouth !" 

But  how  was  it  Satan  could  not  prevail  against  the  Son  of  God  ? 
Jesus  himself  explains  the  reason.  *'  The  prince  of  this  world  cometh, 
and  hath  nothing  in  me."     There  was  no  sin  in  the  Saviour's  heart, 

«  See  "Children's  Friend"  for  Sept.  1845. 


OCT.  21.]  CHRIST  DECLARES  HE  IS  THE  TRUE  VINE.  449 

there  was  nothing  on  which  Satan  could  work.  A  marble  quarry  can- 
not be  set  on  fire,  and  the  Son  of  God  was  proof  against  temptation. 
Satan  had  once  seduced  spotless  angels  from  their  obedience.  But 
there  is  an  infinite  difference  between  the  holiness  of  a  creature  and 
that  of  the  Creator.  Even  those  creatures  who  have  never  sinned  are 
not,  like  God,  incapable  of  pollution.  Therefore  it  is  written,  "He 
charged  his  angels  with  folly,"  (Job  iv.;)  and  "The  heavens  are  not 
clean  in  his  sight."     (Job  xv.) 

But  though  the  Son  of  God  knew  he  should  win  the  victory,  he 
looked  forward  with  horror  to  the  conflict.  With  joy  he  had  said,  "  I 
go  unto  the  Father."  With  anguish  he  declared,  "  The  prince  of  this 
world  Cometh."  Satan  was  coming  to  make  a  last  attempt  to  wrench 
thq  sceptre  from  his  hands,  and  to  snatch  the  crown  from  his  head. 
Terrible  indeed  was  the  hour  of  the  power  of  darkness. 

What  was  the  mighty  motive  which  urged  the  Son  of  God  to  meet 
the  enemy  ?  It  was  love.  To  whom  ?  To  his  Father.  It  was  love 
to  his  Father  that  drew  him  from  the  table  around  which  his  disciples 
sat,  and  led  him  to  the  garden  to  which  his  enemies  were  hastening. 
Therefore  he  said,  "  But  that  the  world  may  know  that  I  love  the 
Father,  and  as  the  Father  gave  me  commandment,  even  so  I  do. 
Arise,  let  us  go  hence." 

Evening  Scripture  portion. 
Col.  II.     ChrisVs  triumph  over  principalities  and  powers. 


John  XV.  1-8. — Christ  declares  he  is  the  true  vine. 

When  Jesus  uttered  these  words  he  was  no  longer  seated  at  his 
last  supper  with  the  twelve.  He  had  said,  "Arise,  let  us  go  hence," 
It  is  recorded  by  St.  Matthew,  that  before  he  left  the  table,  he  sang  a 
hymn  with  his  disciples,  (Matt.  xxvi.  30.)  It  is  probable  that  the 
hymn  consisted  of  several  psalms,  beginning  at  the  113th,  and  ending 
with  the  1 18th,  They  were  called  the  Hallel,  because  they  open  with 
the  words,  "Praise  ye  the  Lord."  They  celebrate  the  deliverance  of 
Israel  from  the  land  of  Egypt,  and  on  that  account  were  always  sung 
at  the  feast  of  the  Passover.  But  they  also  describe  a  greater  deliver- 
ance than  that  from  Egypt,  even  the  deliverance  of  God's  people  from 
the  depths  of  hell.  Though  many  prophets  had  sung  these  psalms 
year  after  year  at  the  holy  feast,  none  had  ever  understood  them  as 
He  did,  who  sung  them  that  night  with  his  beloved  apostles.  He 
knew  the  meaning  of  the  words,  "  Bind  the  sacrifice  with  cords  to  the 
horns  of  the  altar."  (Ps.  cxviii.  27.)  Ere  the  next  setting  sun  this 
prophecy  was  fulfilled  by  the  cry,  "  Crucify  him,  crucify  him." 

Now  let  us  follow  the  sorrowful  little  band  as  they  descended  the 

67 


450  CHRIST  DECLARES  HE  IS  THE  TRUE  VINE.  foCT.  21 

Stairs,  proceeded  through  the  dark  streets  of  Jerusalem,  and  along  the 
path  that  led  down  the  vale  of  Kedron.  It  is  probable  that  beside  that 
stream  vine-trees  grew,  and  that  our  Saviour  pointed  to  those  trees 
when  he  said,  "  I  am  the  true  vine."  By  the  means  of  a  plant  he 
wished  to  teach  his  disciples  this  most  important  truth,  that  all  their 
safety  lay  in  union  with  himself.  The  branches  of  the  vine,  while 
united  to  the  stem,  bear  precious  fruit,  but  when  cut  off  are  worthless, 
and  only  fit  for  the  fire.  The  prophet  Ezekiel  thus  describes  the  vine, 
**  Shall  wood  be  taken  thereof  to  do  any  work  ?  Behold  it  is  cast  into 
the  fire  for  fuel."     (Ezek.  xv.  3,  4.) 

The  Lord  was  going  to  leave  his  disciples,  yet  he  said,  "  x'Vbide  in 
me  and  I  in  you."  How  would  they  be  able  to  do  this  when  he  would 
be  with  the  Father,  and  they  on  the  earth  ?  They  would  abide  in  him 
by  believing  in  him  ;  and  he  would  abide  in  them  by  his  Spirit.  This 
is  the  union  which  exists  between  the  exalted  Saviour  and  all  his  peo- 
ple now  upon  earth.  Though  they  see  him  not,  they  believe  in  him, 
and  thus  they  abide  in  him  ;  though  he  reigns  in  the  highest  heaven, 
he  dwells  in  their  hearts  by  his  Spirit,  and  thus  lie  dwells  in  them. 
This  union  is  not  to  be  seen,  but  the  effects  are  to  be  seen.  We 
might  not  be  able  to  tell  whether  a  branch  grew  upon  the  vine,  or 
whether  it  was  only  skilfully  fastened  on  it.  But  if  we  watched  the 
tree,  we  should  know  by  two  signs.  The  false  branch  would  bear  no 
fruit,  and  at  length — it  would  wither. 

False  professors  of  religion  bear  no  fruit.  They  may  do  what  are 
called  good  works ;  they  may  be  very  active  and  charitable  ;  they  may 
refrain  from  worldly  amusements,  and  frequent  religious  assemblies, 
but  the}^  cannot  love  Christ  or  love  his  people  for  his  sake.  Love  is 
the  fruit.  "  Love  is  of  God.  Every  one  that  loveth  is  born  of  God, 
and  knoweth  God."  If  a  man  say,  "  I  love  God,  and  hateth  his 
brother,  he  is  a  liar."     (1  John  iv.  7,  20.) 

Those  branches  which  do  not  bear  fruit  will  at  length  wither.  None 
but  God  can  tell  when.  They  may  wither  soon;  they  may,  like 
Judas,  fall  into  some  open  and  atrocious  sin,  which  shall  unmask  their 
characters,  and  cover  their  names  with  infamy.  Or  they  may  not 
wither  till  they  die;  Angels  shall  gather  up  the  withered  branches 
and  cast  them  into  the  fire,  and  they  shall  be  burned.  Are  we 
united  to  the  true  vine  ?  To  appear  to  belong  to  this  vine,  and  not  to 
belong  to  it,  is  to  be  twice  dead.  St.  Jude  describes  false  professors 
as  "trees  whose  fruit  withereth,  without  fruity  twice  dead,  plucked  up 
by  the  roots." 

Evening  Scripture  portion.    Titus  I.     False  professors. 


OCT.  22.]  CHRIST  ASSURES  HIS  DISCIPLES  OF  HIS  LOVE.  451 


John  XV.  9-12. — Christ  assures  his  disciples  of  his  love. 

It  is  a  great  comfort  to  an  affectionate  child  to  receive  from  a  dying 
parent  an  assurance  of  his  love.  Though  he  knew  before  that  his 
parent  loved  him,  yet  there  is  a  satisfaction  when  the  time  of  parting 
approaches,  to  hear  fresh  expressions  of  attachment.  Many  failings 
on  his  own  part  rushing  to  his  recollection,  make  him  feel  that  he  does 
not  deserve  to  be  loved  ;  and  he  listens  eagerly  to  the  tender  words 
which  dispel  his  fears. 

Such  must  have  been  the  feelings  of  the  disciples  when  their  Mas- 
ter was  going  to  leave  them.  He  knew  the  state  of  their  hearts,  and 
applied  the  healing  balm  they  needed.  But  he  did  not  say  simply, 
"  I  have  loved  you."  He  told  them  how  much.  And  how  much  did 
he  love  them?  If  the  Son  of  God  had  not  declared  it  we  could  not 
have  believed  that  his  love  was  so  very  great ;  even  the  thought  would 
have  seemed  the  height  of  presumption  and  profaneness.  "  As  the 
Father  hath  loved  me,  so  have  I  loved  you."  How  great  must  be  the 
love  with  which  the  Father  has  always  loved  his  only-begotten  Son, 
the  brightness  of  his  glory,  and  the  express  image  of  his  person ! 
The  Son  speaks  of  this  love  as  existing  before  the  worlds  were  made. 
"  Then  I  was  by  him,  as  one  brought  up  with  him ;  I  was  daily  his 
delight,  rejoicing  always  before  him."  (Prov.  viii.  30.)  And  this  is 
the  love  with  which  we  are  desired  to  love  one  another,  for  Christ 
said,  "  This  is  my  commandment,  that  ye  love  one  another,  as  I  have 
loved  you."  As  the  Father  loves  the  Son,  so  the  Son  loves  us,  and 
so  we  ought  to  love  one  another.  Such  love  does  not  spring  up  nat- 
urally in  our  hearts.  This  is  the  description  the  word  of  God  gives 
of  sinful  men  :  "  Hateful,  and  hating  one  another."     (Titus  iii.  3.) 

Jesus  presents  the  strongest  motives  to  incite  us  to  love  each  other. 
Do  we  desire  to  continue  to  enjoy  his  love  ?  Then  we  must  love  one 
another ;  for  he  says,  "  If  ye  keep  my  commandments  ye  shall  abide 
in  my  love,  even  as  I  have  kept  my  Father's  commandments,  and 
abide  in  his  love."  He  had  said  before,  "  If  ye  love  me,  keep  my 
commandments."  Then  he  appealed  to  their  love  for  him^  now  he 
refers  to  his  own  for  them.  With  both  these  silken  cords  he  sought 
to  bind  their  hearts  together  in  the  bonds  of  brotherly  love. 

He  urges  yet  anotlier  motive.  He  was  while  on  earth  a  man  of 
sorrows,  and  acquainted  with  grief;  yet  sometimes  he  rejoiced  in 
spirit.  It  was  over  his  disciples  he  rejoiced.  Did  they  desire  to  con- 
tinue to  be  his  joy,  they  must  love  one  another.  "  These  things  have 
I  spoken  to  you,  that  my  joy  might  remain  in  you."  It  is  a  delightful 
thought  to  give  joy  to  the  Son  of  God,  We  have  caused  him  grief 
enough,  and  pain  enough,  and  shame  enough  ; — and  shall  we  cause 
him  no  joy  ?  To  see  his  children  on  earth  living  together  in  love,  is 
his  joy  now  he  is  in  heaven.  How  must  he  be  grieved  when  he  sees 
them  suspecting  each  other's  motives,  exposing  each  other's  faults, 


452  CHRIST  CALLS  HIS  DISCIPLES  HIS  FRIENDS.  [oCT.  23, 

thwarting  each  other's  wishes,  and  wounding  each  other's  feehngs ! 
Disciples  who  act  thus  cannot  be  the  joy  of  the  God  of  love  ;  neither 
can  they  be  happy  themselves — their  joy  cannot  be  full.  Where  there 
is  little  love,  there  can  be  little  joy.  If  heaven  were  not  full  of  love, 
it  could  not  be  full  of  joy.  Let  us  observe  our  own  feelings.  When 
a  dark  suspicion  enters  our  hearts — are  we  happy  ?  When  a  revenge- 
ful feehng  is  kindled — are  we  happy  ?  When  selfishness  freezes,  or 
pride  puffs  us  up — are  we  happy  ?  But  when  we  melt  in  sympathy 
with  our  suffering  brethren,  or  glow  with  desire  to  do  them  good,  does 
not  our  joy  increase  ?  We  are  being  trained  up  here  to  join  the  mul- 
titude which  no  man  can  number.  We  are  to  love  all  those  happy 
spirits.  Not  one  is  to  be  treated  with  contempt  or  dislike,  or  even 
with  shyness  and  reserve.  All  are  to  be  loved  by  us  with  the  love 
with  which  the  Father  loves  the  Son,  with  which  the  Son  loves  us. 
Let  us  begin  this  happy  life  now.  Let  us  love  one  another.  Though 
there  are  a  multitude  of  sins  in  our  brethren  as  well  as  in  ourselves, 
yet  love  is  a  mantle  wide  enough  to  cover  them  all. 

Evening  Scripture  portion.    2d  Epistle  of  John.     Christian  love. 


John  XV.  13-16. — Christ  calls  his  disciples  his  friends. 

The  Lord  Jesus  showed  more  tenderness  to  his  disciples  in  the  last 
scene  than  he  had  ever  shown  before.  Though  he  received  them 
graciously  at  first,  and  treated  them  kindly  afterwards,  yet  he  reserved 
the  choicest  expressions  of  his  love  for  the  moment  of  parting.  We 
Hcver  read  till  we  come  to  this  passage  such  a  declaration  as,  "  Ye  are 
m.y  friends. ^^ 

This  is  the  manner  in  which  the  Lord  deals  with  all  his  people.  It 
is  in  the  latter  stages  of  their  pilgrimage  that  he  makes  them  know 
most  of  his  loving-kindness.  When  they  are  weighed  down  by  the 
infirmities  of  age,  or  racked  by  the  pains  of  sickness,  he  often  lifts  up 
the  light  of  his  countenance  upon  them,  as  he  had  never  done  before, 
so  that  their  last  days  are  their  best  days.  Like  the  aged  Simeon, 
they  exclaim,  "  Mine  eyes  have  seen  thy  salvation ;"  or,  like  the  dy- 
ing Stephen,  "  I  see  the  heavens  opened,  and  Jesus  standing  at  the 
right  hand  of  God." 

One  of  the  proofs  of  friendship  is  confidence.  The  Lord  treated 
his  disciples  with  confidence.  He  said  to  them,  "  All  things  that  I 
have  heard  of  my  Father  I  have  made  known  to  you."  But  while  on 
his  part  there  was  confidence,  he  expected  on  their  part  obedience ;  for 
he  did  not  wish  them  to  forget  he  was  their  Father,  as  well  as  their 
Friend,  therefore  he  said,  "  Ye  are  my  friends,  if  ye  do  whatsoever  1 
command  you."     It  is  written  in  the  Psalms  :  "  The  secret  of  the 


OCT.  24.]  CHRIST  PREPARES  HIS  DISCIPLES,  453 

Lord  is  with  them  that /ear  him,  and  he  will  show  them  his  covenant.*' 
(Ps.  XXV.  14.)  The  covenant  is  that  secret  which  Jesus  had  heard 
from  his  Father,  and  which  he  unfolds  to  his  friends.  It  is  the  secret 
of  his  love  before  time  began.  Jesus  loved  his  apostles  before  they 
loved  him.  He  declared  this  truth  to  them  when  he  said,  "  Ye  have 
not  chosen  me,  but  I  have  chosen  you."  If  he  had  not  chosen  them, 
they  would  never  have  desired  to  serve  him.  When  Andrew  with 
another  disciple  stood  by  John  the  Baptist,  and  heard  him  say,  "  Be- 
hold the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world,"  they 
would  have  felt  no  inclination  to  follow  that  Lamb,  had  not  Jesus  first 
chosen  them.  His  love  was  the  invisible  magnet  that  drew  them  after 
their  Saviour. 

Christ  not  only  chose  his  apostles  to  be  his  friends  ;  he  also  ordained 
them  to  bear  fruit.  In  all  things  he  pleased  not  himself.  He  did  not 
call  them  to  leave  their  employments  that  they  might  be  his  compan- 
ions as  he  walked  from  place  to  place,  or  his  defenders  when  assaulted 
by  his  enemies.  Angels  would  gladly  have  left  their  habitation  to  be 
his  solace  and  his  guard.  It  was  not  his  own  comfort  that  he  sought, 
but  his  Father's  glory.  He  appointed  the  apostles  to  bear  the  tidings 
of  salvation  to  the  ends  of  the  world  ;  and  he  promised  that  their  labor 
should  not  be  in  vain.  To  this  hour  their  fruit  remains.  On  earth 
there  are  thousands  rejoicing  in  the  Gospel  which  the  apostles  preach- 
ed ;  in  heaven  a  multitude  that  no  man  can  number.  The  works  of 
worldly  men  who  lived  in  the  apostles'  days  have  perished.  The  vic- 
tories they  won  have  conferred  no  lasting  benefit ;  the  buildings  they 
reared  are  fallen  or  crumbling  into  ruin  ;  the  books  they  wrote,  if  they 
still  survive,  never  yet  made  one  creature  happy.  But  the  labors  of 
the  apostles  can  never  be  forgotten ;  the  sinners  they  converted  are 
saved;  and  at  length  the  world,  through  the  truths  they  preached, 
shall  be  made  holy  and  happy.  Let  us  tread  in  their  steps.  We  also 
are  the  friends  of  Jesus,  if  we  do  what  he  commands  us.  We  may 
bring  forth  fruit  that  shall  never  wither.  Feeble  as  we  are,  Christ  will 
not  despise  us.  He  says  to  us,  "  Be  not  weary  in  well  doing ;  for  in 
due  season  ye  shall  reap,  if  ye  faint  not."  It  is  far  better  to  convert 
one  soul,  than,  like  Columbus,  to  discover  a  continent ;  or,  like  Her 
schell,  a  planet.  The  fruits  of  science  will  pass  away,  but  the  fruits 
of  grace  will  abide  unto  eternal  life. 

Evening  Scripture  portion.     Is.  XLI.     Abraham  the  friend  of  God, 


John  XV.  17  to  end. — Christ  prepares  his  disciples  for  tJhe  worWs 

hatred. 

The  Lord  Jesus  did  not  tell  his  disciples  at  the  hegimtinff  of  this 
conversation,  that  the  world  would  hate  them.     He  told  them  first 


454  CHRIST  PREPARES  HIS  DISCIPLES.  [ocT.  24 

of  his  own  great  love.  After  hearing  of  that  love,  they  ought  to  be 
able  to  bear  to  hear  that  the  world  would  hate  them.  For  what  is  the 
hatred  of  the  world  compared  to  the  love  of  Jesus  !  If  all  the  crea- 
tures ^tie  to  hate  us,  they  could  not  harm  us,  while  the  Creator  loved 
us. 

There  is  another  reason  why  we  should  not  care  for  the  world's 
hatred.  It  is  this  :  the  world  hated  Jesus ;  though  he  was  perfectly 
lorely,  they  hated  him.  Some  young  Christians  imagine  that  they 
can  escape  the  hatred  of  the  world.  They  think  that  very  amiable 
manners,  and  very  prudent  conduct,  and  very  benevolent  actions,  will 
prevent  even  wicked  men  disliking  them.  But  who  can  be  as  amiable 
as  Jesus  was,  or  as  prudent,  or  as  benevolent  ?  There  are  some  called 
Christians  who  stand  high  in  the  world's  esteem  ;  but  how  do  they 
win  this  esteem  ?  Is  it  not  by  keeping  silence  when  they  ought  to 
speak,  by  joining  in  amusements  which  they  ought  to  shun,  and  by 
cultivating  friendships  which  they  ought  to  renounce  ?  Why  did  the 
world  hate  Jesus  ?  He  has  told  us  the  reason.  Because  he  testified 
that  its  works  were  evil.  (John  vii.  7.)  We  ought  to  do  the  same. 
The  apostle  Paul  says,  *'  Have  no  fellowship  with  the  unfruitful  works 
of  darkness,  but  rather  reprove  them."  (Eph.  v.  11.)  There  may  be 
occasions  in  which  we  cannot  reprove  in  words ;  but  we  should  never, 
even  by  a  smile,  seem  to  approve  wicked  actions  or  discourse. 

It  is  a  comfort  to  the  faithful  Christian  to  think  that  he  shares  in  his 
Master's  reproach.  It  was  a  comfort  to  the  Son  of  God  to  know  that 
he  was  hated  for  his  Father''s  sake.  He  said,  "  The  reproaches  of 
them  that  reproached  thee,  have  fallen  upon  me."  (Rom.  xv.  3.)  He 
was  the  express  image  of  his  Father,  and  the  world  did  not  admire  that 
image.  The  disciples  of  Jesus  are  not  his  express  image  ;  but  they 
bear  some  hkeness  to  him,  and  even  that  likeness,  faint  as  it  is,  the 
world  abhors.  How  astonished  angels  must  be  to  see  him  whom  they 
adore,  despised  by  men  !  No  sin  that  man  commits  can  be  compared 
to  the  sin  of  hating  God.  If  they  hated  him  because  they  did  not 
know  him,  their  guilt  would  not  be  so  great ;  but  they  hate  him  the 
more,  the  more  they  know  him.  The  missionaries  in  Africa  have  been 
struck  with  this  singular  fact.  Distant  tribes  show  more  desire  to 
hear  the  Gospel  than  the  tribes  that  lie  near  the  missionary  station. 
And  why  ?  Because  the  tribes  that  lie  near  know  better  what  Chris- 
tianity is,  how  pure,  how  peaceable,  how  gentle.  Their  wicked  hearts 
turn  from  such  a  religion ;  they  prefer  their  own  cruel  practices,  and 
unholy  customs,  to  the  loving  and  pure  doctrines  of  the  Gospel.  The 
carnal  mind  is  still  enmity  against  God.  If  the  Son  of  God  were 
again  to  descend  to  this  world,  and  if,  clad  in  a  humble  garb,  he  were 
to  visit  this  country,  he  would  again  be  despised  and  rejected.  Do 
we  feel  that  we  should  not  despise  him  ?  Let  us  inquire  what  proof 
we  give  that  we  should  not.  Do  we  love  his  servants,  whoever  they 
are,  and  wherever  we  find  them  ?  And  is  it  for  their  holiness  we  love 
them  ?     If  we  prefer  a  real  Christian,  though  unlearned,  unpolished, 


OCT.  25.]  CHRIST  PREPARES  HIS  DISCIPLES.  455 

unpleasing,  to  the  most  eloquent,  agreeable,  and  accomplished  worldly 
person,  then  we  have  reason  to  hope  that  we  actually  do  love  Jesus. 

EveAng  Scripture  portion.     1  Peter  IV.     Christians  hated  by  the  world. 


John  XIV.  1-4. — Christ  prepares  his  disciples  for  afflictions. 

None  of  us  know  what  particular  afflictions  we  shall  be  called  to 
endure.  The  Lord  Jesus  was  the  only  man  who  knew  all  things  that 
would  befall  him.  Even  the  apostle  Paul,  who  was  a  prophet,  said, 
"  Now  behold  I  go  bound  in  the  spirit  unto  Jerusalem,  not  knowing 
the  things  that  shall  befall  me  there.*'  (Acts  xx.  22.)  Yet  God  has 
sometimes  revealed  to  men  a  few  of  the  future  events  of  their  lives. 
He  told  David  that  he  would  sit  upon  a  throne,  and  afterwards  he  pre- 
dicted that  the  sword  would  never  depart  from  his  house.  He  has 
wise  reasons  for  spreading  a  thick  curtain  over  the  future,  and  he  has 
wise  reasons  for  sometimes  lifting  up  a  little  corner  of  the  curtain  and 
permitting  men  to  have  a  glimpse  into  his  counsels. 

The  Lord  Jesus  thought  fit  to  tell  the  disciples  some  events  that 
would  happen  to  them.  He  said,  "  They  shall  put  you  out  of  the 
synagogue  ;  yea,  the  time  cometh,  that  whosoever  killeth  you  will  think 
he  doeth  God  service."  What  was  his  reason  for  acquainting  them 
with  these  afflictions  ?  He  himself  states  the  reason  :  "  These  things 
have  I  spoken  unto  you  that  ye  should  not  be  offended,"  or  made  to 
stumble.  There  is  a  strong  temptation  in  times  of  great  affliction  to 
distrust  God.  It  is  very  hard  when  he  smites  us,  to  believe  that  he 
loves  us.  When  we  are  prosperous  and  happy,  then  it  is  easy  to  say, 
"  As  many  as  he  loves  he  rebukes  and  chastens."  It  is  easy  then  to 
believe,  or  to  think  we  believe,  that  he  does  not  willingly  grieve  or 
afflict  the  children  of  men.  But  when  pining  in  a  dungeon,  or  threat- 
ened with  the  stake,  then  it  is  hard  not  to  imagine  that  God  has  for- 
gotten to  be  gracious,  When  Satan  desired  to  deprive  Job  of  all  his 
comforts,  he  knew  how  much  that  faithful  man  would  be  tempted  to 
speak  against  his  God.  Those  who  have  experienced  sore  afflictions 
can  remember  the  struggle  in  their  hearts  at  such  times.  Jesus  knew 
the  weakness  of  his  disciples  :  he  knew  what  they  would  feel  when 
cast  out  of  the  synagogues,  and  sentenced  to  die  a  cruel  death.  There- 
fore he  prepared  them  for  these  trials,  that  when  they  were  afflicted 
they  might  think,  "  These  are  no  strange  things  that  have  come  upon 
us ;  our  Lord  told  us  before  that  they  would  happen."  Some  years 
ago  a  Malagassy  woman  was  persecuted  cruelly  by  the  queen  of  Mada- 
gascar. For  five  months  she  was  shut  up  in  an  iron  cage  that  prevent- 
ed her  from  moving  a  limb,  and  for  a  long  while  she  wandered  in  the 


456  CHRIST  PROMISES  THE  COMFORTER.  [oCT.  26. 

forests,  living  upon  wild  roots,  to  escape  the  spear  of  the  executioner. 
Afterwards,  when  in  England,  she  was  asked  whether  she  was  sur- 
prised at  these  trials.  She  rephed,  "  O  no,  I  had  read  in  ti^  word  of 
God  that  '  we  should  suffer  tribulation,'  and  I  expected  trials  to  come." 

Evening  Scripture  portion.     Rev.  XII.     Persecution  for  Christ's  sake. 


John  XVI.  5-11. — Christ  promises  to  send  the  Comforter  to  reprove 

the  world. 

Why  did  the  Lord  Jesus  say  to  his  disciples,  "  None  of  you  asketh 
me,  Whither  goest  thou  ?"  Had  they  not  asked  him  already,  and 
had  he  not  told  them  that  he  was  going  to  his  Father  ?  Many  times  he 
had  said,  "  I  go  unto  the  Father."  Yet  the  apostles  continued  to  mourn 
as  if  their  Master  had  been  going  to  an  enemy  instead  of  to  his  Father, 
— as  if  he  had  been  going  where  they  could  never  come,  and  whence 
he  would  never  return, — as  if  he  had  been  going  where  he  could  not 
hear  their  prayers,  or  send  them  help  in  trouble.  Do  we  not  often 
mourn  as  if  we  had  no  merciful  Mediator  to  present  our  prayers  to  the 
Father — no  Almighty  Saviour  to  send  us  succor  from  on  high  ?  The 
Lord  gently  reproved  his  disciples  for  their  excessive  sorrow,  saying, 
*'  Because  I  have  said  these  things  unto  you,  sorrow  hath  filled  your 
heart." 

Afterwards  he  continued  to  make  them  comforting  promises.  One 
of  these  promises  was  that  he  would  send  the  Holy  Spirit.  He  had 
before  told  them  of  many  blessings  that  the  Holy  Spirit  would  confer 
on  THEM  :  he  now  tells  them  what  he  would  do  for  the  world.  He 
would  reprove  (or  convince)  the  world  of  three  things, — sin, — righte- 
ousness,— and  judgment.  The  world  were  not  yet  convinced  of  these 
things.  If  they  had  been,  they  would  not  have  crucified  the  Lord  of 
glory. 

The  world  did  not  know  that  it  was  a  sin  not  to  believe  in  Jesus. 
They  did  not  know  that  the  righteousness  of  Christ  atoned  for  the  un- 
righteousness of  men,  and  that  his  ascension  to  his  Father  proved  that 
his  offering  had  been  accepted.  They  did  not  know  that  Satan,  the 
prince  of  this  world,  was  judged  when  Jesus,  the  Prince  of  life,  expired 
on  the  cross. 

And  did  the  world  ever  know  these  things  ?  Three  thousand  of  the 
world  were  convinced  of  sin,  righteousness,  and  judgment,  when  Peter 
preached  his  first  sermon.  When  they  flocked  around  the  apostles, 
anxiously  asking,  "  What  shall  we  do  ?"  then  did  our  Saviour's  prom- 
ise begin  to  be  fulfilled. 

Since  that  time  many  thousands  of  the  children  of  this  world  have 
been  pricked  in  their  hearts  by  the  power  of  the  Holy  Spirit,  and  they 


«>CT.  27.]  CHRIST  PROMISES  TO  SEND  THE  SPIRIT.  457 

also  have  asked,  '*  What  shall  we  do  ?"  Have  we  ever  asked  this 
question?  Are  we  convinced  of  sin,  of  righteousness,  and  of  judg- 
ment ?  It  is  only  those  whom  the  Spirit  has  taught  who  feel  unbelief 
to  be  a  great  sin.  It  is  only  they  who  desire  to  be  found  in  the  righte- 
ousness of  Christ.  It  is  only  they  who  rejoice  that  the  prince  of  this 
world  has  been  overcome.  We  were  all  ignorant  of  these  things  once. 
If  we  understand  them  now,  a  great  change  must  have  taken  place  in 
our  hearts.  It  was  the  Holy  Spirit  who  wrought  that  change,  who 
taught  us  to  mourn  for  sin,  to  believe  in  Christ,  and  to  resist  Satan. 
Have  we  come  as  penitents  to  Christ  ?  As  believers  let  us  cleave  to 
him.     As  conquerors  we  shall  reign  with  him. 

Evening  Scripture  portion. 
Zech.  III.  IV.     The  power  of  Christ  and  the  Spirit. 


John  XVI.  12-15. — Christ  promises  to  send  the  Spirit  to  teach  the 

disciples. 

The  Lord  Jesus  knew  that  this  was  his  last  conversation  with  his 
disciples  before  his  death.  He  had  said  to  them,  while  sitting  at  the 
supper-table,  "  Hereafter  I  will  not  talk  much  with  you."  But  if  he 
had  had  more  time  for  discourse,  he  could  not  have  taught  them  all  he 
wished.  And  why  not  ?  Because  their  hearts  were  not  in  a  fit  state 
to  receive  all  his  instructions.  The  disciples  were  only  babes  in  Christ, 
and  they  had  need  of  ?nilk,  and  not  of  meat.  They  had  shown,  a  few 
hours  ago,  that  they  were  only  babes,  for  even  at  the  last  supper  there 
had  been  a  strife  among  them  which  should  be  the  greatest.  Christians 
who  have  grown  much  in  grace  do  not  desire  to  be  exalted  above  their 
brethren. 

The  disciples  must  have  been  grieved  when  they  heard  their  Master 
say,  "  I  have  yet  many  things  to  say  unto  you,  but  ye  cannot  bear  them 
now."  They  must  have  been  grieved  to  find  they  lost  many  sweet 
disclosures  of  grace  from  the  lips  of  the  Son  of  God  himself.  There 
were  many  precious  truths  in  their  Lord's  heart,  which  he  would  have 
communicated  to  his  beloved  children  had  they  been  able  to  receive 
them.  If  we  would  grow  in  the  knowledge  of  the  truth,  we  must  lay 
aside  all  mahce,  and  envies,  and  evil-speakings ;  for  these  sinful  pas- 
sions clog  up  the  soul,  and  prevent  the  entrance  of  the  truth. 

In  this  farewell  discourse  the  sympathizing  Saviour  never  dwelt 
long  upon  any  sorrowful  topic,  for  it  appears  to  have  been  his  great 
desire  to  comfort  his  disciples.  It  was  to  comfort  them  he  spoke  of 
the  coming  of  this  Spirit,  and  of  all  the  benefits  he  would  confer.  He 
made  three  promises  concerning  the  Spirit.  "  He  will  guide  you  into 
all  truth."     *'  He  will  show  you  things  to  come."     "  He  shall  glorify 

58 


458  THE  DISCIPLES  CANNOT  UNDERyTAND.  [oCT.  28. 

me,"  that  is,  he  will  show  you  my  glory.  The  writings  of  the  apostles 
prove  that  the  Lord  fulfilled  these  promises. 

In  their  epistles,  (as  in  the  whole  Bible,)  we  find  truth,  without  any 
admixture  of  error.  In  them  we  are  told  of  "  things  to  come."  What 
a  description  the  apostle  Peter  gives,  in  his  second  epistle,  of  the 
burning  up  of  the  world  !  and  what  wonderful  scenes  are  opened  to 
our  eyes  in  the  Revelation  granted  to  the  apostle  John  !  In  the 
epistles  we  see  the  accomplishment  of  the  promise,  "  He  shall  glorify 
me.-'  Three  of  the  apostles  had  seen  the  glory  of  Christ  on  the 
mount  of  transfiguration.  But  there  is  a  glory  which  cannot  be  seen 
by  human  eyes.  The  Spirit  reveals  this  glory  to  the  souls  of  all  true 
believers,  as  the  apostle  Paul  declares,  "  But  we  all,  with  open  face, 
beholding,  as  in  a  glass,  the  glory  of  the  Lord,  are  changed  into  the 
same  image,  from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord.^^ 
(2  Cor.  iii.  18.)  Unbelief  is  the  veil  that  hides  the  glory  from  the 
heart :  but  when  the  Holy  Spirit,  by  his  might,  takes  away  this  veil, 
then  the  glory  of  Christ  shines  into  the  inmost  soul,  true  believers 
look  with  open  or  unveiled  face  into  the  gospel  glass,  (or  mirror,)  and 
behold  the  glory  of  the  Son  of  God.  At  first  they  see  it  very  dimly  : 
but  they  are  changed  into  the  same  image  from  glory  to  glory.  They 
grow  in  the  knowledge  of  Christ.  Let  not  those  be  cast  down  who 
have  only  just  begun  to  seek  Christ.  Perhaps  now  you  often  say 
with  tears,  "  Help  thou  mine  unbelief."  Perhaps  now  you  feel  that 
these  w^ords  concerning  Jesus  do  not  apply  to  you.  "  In  whom, 
though  now  ye  see  him  not,  yet  believing,  ye  rejoice  with  joy  un- 
speakable, and  full  of  glory."  (1  Peter  i.  8.)  Pray  that  the  Holy 
Spirit  may  enlighten  your  eyes,  that  you  may  by  faith  behold  the 
glory  of  Christ — of  that  "  High  Priest  who  is  set  on  the  right  hand 
of  the  throne  of  the  Majesty  in  the  heavens."  (Heb.  viii.  L)  Earth 
contains  no  glory  like  his.  Why  has  the  heavenly  city  no  need  of  the 
sun  or  moon  to  shine  in  it  ?  Because  "  the  glory  of  God  Hghtens  it, 
and  the  Lamb  is  the  light  thereof."  (Rev.  xxi.  23.) 

Evening  Scripture  portion.    2  Cor.  III.     The  glory  of  Christ. 


John  XVI.  16-22. — The  disciples  cannot  understand  their  Lord, 

As  the  disciples  accompanied  their  Master  towards  the  garden  of 
Gethsemane,  they  suffered  much  from  the  perplexity  they  felt.  They 
saw  they  were  going  to  be  separated  from  their  heavenly  Friend  ;  but 
they  could  not  tell  by  what  means,  or  for  how  long  a  time.  When  he 
said,  "  I  go  to  my  Father,  and  ye  see  me  no  more,"  then  it  seemed 
that  the  separation  would  be  long ;  but  when  he  said,  "  A  little  while, 


OCT.  28.]  THE  DI.SCIPLE8  CANNOT  UNDERSTAND  459 

and  ye  shall  see  me,"  then  it  seemed  that  it  would  be  short.  Why 
did  they  not  ask  their  Lord  to  explain  his  words  ?  Four  times  in  the 
course  of  this  conversation  they  had  ventured  to  speak.  Peter  had 
asked,  "Whither  goest  thou?"  Thomas  had  said,  "How  can  we 
know  the  way  ?"  Philip  had  exclaimed,  "  Show  us  the  Father."  And 
Jude  had  inquired,  "  How  is  it  that  thou  wilt  manifest  thyself  unto 
us  ?"  Each  of  these  apostles  had  received  a  gracious  answer.  Why 
did  they  hesitate  again  to  apply  to  their  condescending  Lord  ?  He  had 
once  said  to  all  weary  and  heavy-laden  sinners,  "  Learn  of  me,  for  I 
am  meek  and  lowly  of  heart."  Would  he,  then,  refuse  to  teach  his 
own  beloved  disciples  ?  As  they  were  afraid  to  ask  him,  he  kindly 
offered  to  instruct  them.  But  instead  of  explaining  what  he  meant  by 
"  a  Kttle  while,"  he  described  the  great  sorrow  they  would  soon  feel, 
and  the  great  joy  that  would  succeed.  Thus  he  prepared  them,  in  the 
tenderest  manner,  for  his  own  death.  He  described  their  grief  in  these 
words,  "  Ye  shall  weep  and  lament."  It  is  recorded  that,  while  their 
Lord  lay  in  the  grave,  "  they  mourned  and  wept."  (Mark  xvi.)  Were 
more  bitter  tears  ever  shed,  than  those  they  shed  on  that  occasion  ? 
Since  the  beginning  of  the  world  none  had  ever  experienced  so  great 
a  calamity  as  that  they  thought  had  befallen  them.  Adam  and  Eve 
must  have  felt  acute  anguish  when  driven  out  of  the  Garden  of  Eden  ; 
yet  even  they  had  a  promise  to  sustain  them ;  "  The  seed  of  the 
woman  shall  bruise  the  serpent's  head."  But  the  apostles  had  scarcely 
a  spark  of  hope  remaining.  Their  faith  was  so  weak,  that  they  could 
hardly  believe  it  possible  that  the  wounded  body  of  their  Lord  should 
rise  from  the  tomb.  But  while  they  were  weeping,  the  world  was 
rejoicing.  The  chief  priests  and  scribes  flattered  themselves  that  they 
had  got  rid  of  the  man  they  hated,  and  that  they  should  hear  of  him 
no  more.  But  how  soon  were  the  cases  reversed  !  The  disciples' 
sorrow  was  turned  into  joy :  the  world's  joy  into  sorrow. 

So  also  it  will  be  when  Jesus  comes  again.  Many  who  laugh  now 
will  weep  then ;  and  many  who  mourn  now  will  rejoice  then.  How 
icould  the  world  feel  now,  if  they  were  assured  that  the  Son  of  God 
would  never  return  in  the  clouds  of  heaven, — if  they  could  be  certain 
that  there  was  no  hell  and  no  heaven  !  Would  they  not  rejoice  ?  But 
how  would  true  Christians  feel,  if  it  were  possible  for  them  to  know 
that  they  would  never  see  the  Son  of  God  ?  Would  they  not  feel  the 
bitterest  disappointment  ?  Would  they  not  feel  that  their  highest  hopes 
were  withered  ?  How  should  we  feel  ?  Would  it  be  any  disappoint- 
ment to  us  to  think  we  should  never  see  Jesus  ?  There  are  many  who 
only  wish  to  go  to  heaven,  because  they  know  that  if  they  do  not  go 
there,  they  must  go  to  hell.  But  this  is  not  the  Christian's  feehng. 
Were  all  the  pleasures  of  earth  promised  to  him,  he  would  not  wish 
to  live  one  day  longer  below  in  order  to  enjoy  them.  This  is  the  desire 
of  his  heart  and  the  request  of  his  lips  : 

"  Forever  to  behold  him  shine, 
For  evermore  to  call  him  mine. 


46C  CHRIST  ASSURES  HIS  DISCIPLES.  [ocT.  29. 

And  see  him  still  before  me  ; 
Forever  on  his  face  to  gaze, 
And  meet  his  full  assembled  rays, 
While  all  the  Father  he  displays 

To  all  his  saints  in  glory." 

Collection  of  the  Rev.  W.  Carus  Wilson. 

Evening  Scripture  portion.    Ps.  XCVII.  XCVIII.    Joy  at  the  Lord's  coining. 


John  XVI.  23-27. — Christ  assures  his  disciples  of  his  Father'' s 

love. 

A  CHILD  who  has  been  bereft  of  wise  and  pious  parents  feels  the 
loss  of  their  counsels  and  of  their  prayers.  But  who  ever  gave  such 
wise  counsels  as  the  Lord  Jesus  ?  Who  ever  offered  up  such  fervent 
prayers  as  he  did  ?  The  thought  of  losing  his  instructions  and  his 
prayers  must  have  grieved  the  disciples.  Whenever  they  were  per- 
plexed they  could  ask  him  ;  and  even  when  they  did  not  venture  to 
ask  him,  he  knew  their  difficulties,  and  explained  the  meaning  of  his 
own  words.  It  must  have  cheered  them  to  hear  him  say,  that  when 
he  returned  after  his  short  absence  they  should  understand  him  better 
than  before.  "  In  that  day  ye  shall  ask  me  nothing."  The  word 
"  ask"  in  this  place  means  "  inquire.''^  After  the  resurrection  Jesus 
no  longer  spake  to  his  disciples  in  proverbs,  (or  short  mysterious  say- 
ings,) but  he  showed  them  plainly  from  the  Father.  He  also  opened 
their  understanding  to  understand  the  Scriptures,  (Luke  xxiv.  45,)  and 
the  Holy  Spirit  afterwards  carried  on  the  work  that  he  had  begun. 

Did  the  disciples  fear  lest  they  should  faint  in  prayer,  now  that  he 
who  prayed/or  them  and  loith  them  was  going  to  leave  them?  Jesus 
gave  them  this  encouraging  promise  :  "  Whatsoever  ye  shall  ask  the 
Father  in  my  name,  he  will  give  it  you."  The  word  "  ask"  here 
means  request,  and  not  "  inquire,"  as  in  the  first  part  of  the  verse.  And 
why  were  they  to  ask  in  his  name  ?  Was  the  Father  unwiUing  to 
hear  them  ?  O  no,  his  heart  is  not  hardened  against  his  creatures  :  it 
does  not  need  to  be  melted.  Why  then  must  we  ask  in  the  name  of 
Jesus  ?  Because  we  are  sinners,  and  God  is  too  holy  to  encourage 
sin ;  and  therefore  he  has  appointed  a  way  by  which  sinners  may  ap- 
proach him  without  polluting  his  spotless  throne.  That  way  is  through 
the  merits  of  his  righteous  Son.  "  He  ever  liveth  to  make  interces- 
sion for  them  who  come  unto  God  by  him^  (Heb.  vii.  25.)  The  Lord 
Jesus  knows  how  apt  we  are  to  doubt  the  Father's  love.  Therefore 
he  said  to  his  disciples,  ''  The  Father  himself  loveth  you  because  ye 
have  loved  me,  and  have  believed  that  I  came  out  from  God."  Can 
the  disciples  have  continued  to  look  sad  when  they  heard  this  sweei 


OCT.  30.]  THE  DISCIPLES  FORSAKE  CHRIST.  461 

declaration  from  the  lips  of  him  who  knew  all  the  secrets  of  the 
Father's  heart !  Every  one  who  loves  Jesus  may  feel  assured  that  the 
Father  loves  him.  Even  earthly  parents  love  those  who  love  their 
children.  Though  a  person  have  no  quality  to  recommend  him,  yet 
the  mother's  heart  will  be  drawn  towards  him,  if  he  love  her  child. 
How  tenderly  then  must  the  Father  of  the  Lord  Jesus  Christ  love 
those  who  love  his  only  Son  ! 

Evening  Scripture  portion.     Heb.  X.     Access  to  the  Father  through  Christ, 


John  XVI.  28  to  end. — Christ  foretells  that  all  his  disciples  will 
forsake  him.  * 

What  caused  the  disciples  to  exclaim,  "Lo,  now  thou  speakest  plain- 
ly, and  speakest  no  proverb  ?"  They  had  been  greatly  perplexed  by  hear- 
ing their  Master  say,  "  A  little  while,  and  ye  shall  not  see  me ;"  nor  were 
ihey  relieved  from  their  perplexity  till  they  heard  him  declare,  *'  I  leave 
the  world,  and  go  unto  the  Father."  They  had  heard  him  say  before,  "1 
go  unto  the  Father,"  but  they  could  not  understand  the  declaration  till 
he  said  also,  "  I  leave  the  world."  Perhaps  they  now  imagined  he  would 
leave  the  world  in  a  fiery  chariot,  as  Elijah  did,  and  that  they,  hke 
Ehsha,  should  behold  his  glorious  ascension.  And  so  he  did  at  length, 
but^r^^  he  had  to  pass  through  the  darkest  valley  of  the  shadow  oi 
death  ever  trod  by  man.  The  disciples  were  especially  struck  by 
their  Lord  knowing  their  difficulties,  when  they  had  never  expressed 
them  to  him.  They  had  only  inquired  among  themselves,  **  What  is 
chis  that  he  saith  unto  us  ?"  Yet  Jesus  knew  their  perplexity  and  re- 
lieved it.  Astonished  at  this  display  of  his  wisdom,  they  exclaimed, 
"  Now  we  are  sure  that  thou  knowest  all  things,  and  needest  not  that 
any  man  should  ask  thee  ;  by  this  we  believe  that  thou  camest  forth 
from  God."  They  believed  in  him  before,  but  they  thought  they  be- 
lieved more  now.  In  this  they  were  mistaken ;  their  faith,  though 
real,  was  as  weak  as  ever.  Warmth  of  feeling  does  not  prove  strength 
of  faith.  W^hat  does  prove  it  ?  As  fire  tries  gold,  so  temptations  try 
faith.  Abraham's  faith  was  tried  by  the  command  to  offer  Isaac  as  a 
sacrifice  to  God,  and  it  was  found  strong.  Afterwards  the  Lord  said 
to  this  eminent  behever,  "  Now  I  knoio  that  thou  fearest  me,  because 
thou  hast  not  withheld  thy  son,  thine  only  son,  from  me."  Jonah's 
faith  was  tried  by  the  command  to  preach  to  the  men  of  Nineveh,  and 
it  was  found  weak :  for  he  fled  from  the  presence  of  the  Lord. 

We  cannot  tell  what  is  the  strength  of  our  faith  till  it  is  tried.  We 
may  imagine  that  we  would  give  up  brilliant  prospects  or  encounter 
great  dangers  for  the  sake  of  Christ,  and  yet  when  the  temptation 
comes  we  may  be  allured  by  some  glittering  toy,  or  terrified  by  the 


462  CHRIST  BEGINS  TO  PRAY  [oCT.  3L 

shaking  of  a  leaf.  "  Let  him  that  thinketh  he  stand eth  take  heed  lest 
he  fall."  A  trial  was  coming  on  the  disciples  that  showed  they  did 
not  believe  in  their  Lord  so  firmly  as  they  supposed.  In  the  hour  of 
danger  they  left  him  alone.  How  must  they  have  been  grieved  when 
they  heard  Jesus  say,  "  Ye  shall  be  scattered  every  man  to  his  own, 
and  shall  leave  me  alone."  Surely  it  would  cause  a  child  of  God  far 
more  sorrow  to  know  the  sins  he  would  commit  than  the  sufferings  he 
would  endure. 

But  the  Lord  would  not  end  this  discourse  with  sorrowful  words. 
The  beginning  of  it  was,  "  Let  not  your  heart  be  troubled,"  The  end 
was,  "  Be  of  good  cheer,  I  have  overcome  the  world."  Jesus  does 
not  promise  his  people  a  prosperous  life,  but  he  does  promise  them  a 
peaceful  one.  He  says,  *'  In  Uie  world  ye  shall  have  tribulation  ;  but 
in  me  ye  shall  have  peace."  This  is  a  mystery  to  the  world,  because 
they  imagine  that  happiness  arises  from  prosperous  circumstances.  It 
is  true  their  happiness  proceeds  from  nothing  else  ;  but  the  happiness 
of  the  people  of  God  flows  from  a  sense  of  forgiving  love  and  a  hope 
of  eternal  glory.  This  happiness  is  often  greatest  when  earthly  cir- 
cumstances are  the  least  prosperous.  Therefore  it  is  that  in  prison 
they  have  been  heard  to  sing,  and,  even  in  the  flames,  seen  to  S7mle. 

In  the  days  of  the  Reformers,  a  husband  and  wife  of  the  town  of 
Perth,  in  Scotland,  were  condemned  to  die,  but  not  together — that 
was  esteemed  too  great  a  privilege.  The  woman  took  leave  of  her 
beloved  partner  in  these  words,  "  Husband,  rejoice,  for  we  have  lived 
together  many  joj^ful  days,  but  this  day  in  which  we  must  die  ought 
to  be  most  joyful  unto  us  both,  because  we  have  joy  forever.  There- 
fore I  will  not  bid  you  good-night ;  for  we  shall  suddenly  meet  with 
joy  in  the  kingdom  of  heaven."  She  was  then  led  forth  to  be  drowned, 
holding  a  little  babe  in  her  arms.  After  giving  the  infant  into  the 
nurse's  care  she  sank  beneath  the  suffocating  waters.* 

Evening  Scripture  portion.    Habakkuk  III.     Rejoicing  in  God  in  affliction. 


John  XVII.  1-5. —  Christ  begins  to  pray  in  the  presence  of  his 

apostles. 

The  Lord  Jesus  often  prayed  with  his  disciples ;  but  very  few  of 
his  prayers  are  recorded.  This  is  the  last  before  his  death  that  he 
offered  up  in  their  presence,  and  on  their  behalf.  While  they  listened, 
they  were  filled  with  grief,  for  they  feared  it  was  the  last.  Jesus 
knew  their  feelings,  and  he  avoided  using  any  expressions  that  could 
increase  their  sorrow.     When  he  speaks  of  his  departure,  instead  o-f 

*  English  Martyrology,  vol.  i.  p.  151. 


OCT.  31.]  IN  THE  PRESENCE  OF  HIS  APOSTLES.  463 

saying,  "  I  die,"  he  says,  "  I  leave  the  world,"  "  I  go  to  the  Father," 
or,  ''  I  come  to  thee."  The  compassionate  Saviour  sought  to  bind  up 
the  w^ounded  hearts  of  his  disciples.  He  is  the  tenderest  of  friends. 
If  we  go  to  Him  in  our  troubles,  we  shall  find  him  so.  Many  who 
wish  to  console  do  not  know  how  ;  in  attempting  to  bind  up  wounds 
they  tear  them  open,  but  Jesus  has  a  gentle  hand^  as  well  as  a  com- 
passionate heart. 

While  consoling  his  disciples,  he  seems  for  a  time  to  rise  above  his 
own  afflictions.  A  little  while  before,  at  the  supper-table,  he  was 
troubled  m  spirit ;  a  little  while  after,  in  the  garden,  he  was  exceeding 
sorrowful ;  but  during  his  solemn  walk  from  Jerusalem  to  Gelhsem- 
ane,  he  appeared  to  be  filled  with  thoughts  of  his  approaching  glory. 

He  lifted  up  his  eyes  to  heaven,  and  said,  '*  Father,  the  hour  is 
come  ;  glorify  thy  Son,  that  thy  Son  also  may  glorify  thee."  With 
what  feelings  must  he  have  lifted  up  his  eyes  to  that  heaven  whence 
he  came  !  He  had  seen  its  bright  inhabitants,  had  heard  its  sweet 
songs,  had  breathed  its  pure  air.  O  hov^^  he  must  have  longed  to  take 
the  wings  of  a  dove,  and  to  return  to  his  rest!  But  first  he  must  wade 
through  a  sea  of  sorrow.  With  meekness  he  says,  '*  Father,  the  hour 
is  come."  And  what  is  his  petition  :  "Glorify  thy  Son."  Afterwards 
he  repeats  that  petition,  and  enlarges  it,  saying,  "  Now,  O  Father,  glo- 
rify thou  me  with  thine  own  self,  with  the  glory  which  I  had  with  thee 
before  the  world  began T     (ver.  6.) 

Our  recollections  cannot  go  back  even  to  the  beginning  of  our  own 
short  lives  ;  but  the  thoughts  of  Jesus  dwelt  upon  events  that  took 
place  before  the  foundation  of  the  world.  He  remembered  the  glory 
he  once  possessed  in  the  bosom  of  the  Father ;  he  remembered  the 
mighty  reasons  that  caused  him  to  leave  it.  His  Father  had  entered 
into  a  covenant  with  Him  :  he  had  appointed  him  a  woi^k,  and  had 
promised  him  a  reward.  That  work  was  the  destruction  of  Satan. 
That  reward  was  eternal  life  to  be  given  to  as  many  as  the  Father  had 
given  him.  But  had  he  finished  the  work  ?  By  faith  he  saw  it  as 
already  finished ;  for  though  the  most  excruciating  agonies  still  re- 
mained to  be  endured,  yet  he  felt  as  if  they  were  already  past ;  so 
short  the  suffering  appeared,  and  so  certain  the  victory.  And  the  re- 
ward would  richly  compensate  for  all  the  pangs  of  the  cross.  He 
would  "see  of  the  travail  of  his  soul,  and  be  satisfied."  (Is.  liii.  11.) 
His  prayer  was,  "  Glorify  thy  Son."  The  prayer  will  be  answered 
through  the  ages  of  eternity,  as  the  innumerable  saints  clothed  in  white 
robes  with  palms  in  their  hands,  cry  with  a  loud  voice,  "  Salvation  to 
our  God  which  sitteth  upon  the  throne,  and  to  the  Lamb."     (Rev.  vii. 

It  was  this  prospect  which  sustained  the  Saviour  through  all  his 
sufferings.  It  was  because  of  this  "joy"  set  before  him,  that  he  "en- 
dured  the  cross,  and  despised  the  shame."     (Heb.  xii.  2.) 

Evening  Scripture  portion.    Is.  LXIX.     The  covenant  of  the  Father  and  the  Son. 


464  CHRlS'l  SPEAKS  TO  HIS  FATHER  OF  HIS  APOSTLES,     [nov.  1. 


John  XVII.  6-10. — Christ  speaks  to  his  Father  of  his  apostles. 

It  is  very  touching  to  hear  a  friend  praying  for  us.  The  heart  of  a 
child  is  moved  and  melted  while  he  hears  a  parent  describe  his  case, 
and  plead  for  him  at  the  footstool  of  divine  mercy.  Are  there  not  some 
of  us  who  can  remember  such  moments  ?  How  did  the  disciples  feel 
when  they  heard  their  beloved  Master  speak  of  them  to  his  Father ; 
for  they  must  have  known  it  was  of  them  he  spake,  when  he  said, 
"  The  men  whom  thou  gavest  me  out  of  the  world." 

Are  the  apostles  the  only  men  that  the  Father  has  given  to  the  Son  ? 
Blessed  be  his  name,  they  are  not.  An  innumerable  multitude  have 
been  given  to  the  Son,  as  the  fruit  of  his  infinite  sufferings.  St.  Paul, 
in  writing  to  the  Ephesians,  says,  "  Blessed  be  the  God  and  Father 
of  the  Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spiritual  bless- 
ings in  heavenly  places  in  Christ,  according  as  he  hath  chosen  us  in 
him  before  the  foundation  of  the  world."  Adam  and  Eve,  by  one  sin- 
ful act,  gave  themselves,  and  all  their  children,  to  Satan ;  and  the  whole 
human  race  must  have  perished,  had  not  the  Father  given  to  his  Son 
a  spiritual  family.  And  that  family  is  a  numerous  one  ;  "  that  the 
abundant  grace  might  through  the  thanksgiving  of  many  redound  to 
the  glory  of  God."     (2  Cor.  iv.  15.) 

The  Lord  Jesus  watches  over  the  men  whom  the  Father  has  given 
him  out  of  the  world  !  Who  would  not  water  the  plants,  or  nourish 
the  lambs,  that  a  beloved  friend  had  intrusted  to  his  care  !  Much 
more  would  he  show  kindness  to  his  friend's  children  if  they  were  left 
to  his  guardianship.  But  no  guardian  was  ever  so  watchful,  no  teacher 
so  patient,  no  nurse  so  tender  as  Jesus  ever  has  been  to  the  men  whom 
the  Father  has  given  him  out  of  the  world.  During  the  three  years 
that  he  led  the  apostles  from  place  to  place,  he  forgot  his  own  ease,  his 
own  pleasure,  his  own  feelings,  that  he  might  instruct,  and  comfort, 
and  edify  them.  When  he  was  going  to  leave  them,  he  could  declare 
to  his  Father  that  he  had  faithfully  discharged  his  trust.  He  said,  "  I 
have  manifested  thy  name  unto  the  men  which  thou  gavest  me  out  of 
the  world."     On  the  part  of  Jesus  nothing  had  been  wanting. 

But  what  did  Jesus  say  of  his  apostles?  Did  he  declare  to  his 
Father  how  often  they  had  doubted  his  power,  repulsed  his  poor  sup- 
phants,  and  disputed  with  each  other  for  honor  and  distinction  ?  No  ; 
he  said  not  one  word  against  them.  He  was  not  their  accuser,  but 
their  intercessor.  He  said,  "  They  have  kept  thy  word  ;  they  have 
believed  that  thou  didst  send  me." 

Many  believers,  who  are  now  cast  down,  would  be  lifted  up,  if  they 
could  hear  the  prayers  that  Jesus  is  offering  up  for  them  at  his  Fa- 
ther's right  hand.  While  they  are  lamenting  their  sins,  their  Saviour 
is  speaking  well  of  them  before  the  throne.  While  they  are  saying, 
"  Surely  Jesus  must  be  ashamed  of  us,"  He  is  saying,  "  I  am  glori- 
fied in  them."     If  the  change  already  wrought  in  their  hearts  brings 


NOV.  2.]  CHRIST  PRAYS  FOR  HIS  APOSTLES.  465 

glory  to  Jesus,  how  much  more  will  their  perfection  !  Could  we  see 
the  diamond  as  it  was  found  in  the  mine,  we  should  know  how  to  ap- 
preciate the  jeweller's  skill.  How  unlike  is  the  dull  and  rough  stone 
to  the  gem  that  shines  with  liquid  lustre  in  the  monarch's  crown  ! 
But  not  so  unhke  as  the  one  dark,  polluted,  guilty  soul,  is  to  the  pure 
and  bright  spirit  now  rejoicing  in  the  presence  of  Jesus.  When  mil- 
lions of  such  happy  beings  surround  the  throne,  with  what  rapture 
will  their  Saviour  say,  "  I  am  glorified  in  them."  To  have  rescued 
those  souls  from  the  pit  of  hell,  and  to  have  washed  them  from  the 
pollution  of  sin,  will  bring  more  glory  to  Jesus  than  to  have  created 
the  innumerable  worlds  that  fill  the  boundless  regions  of  space. 

Evening  Scripture  portion.     Heb.  VIII.     The  great  High  Priest. 


John  XVII.  11-19. — Christ  pray. s  for  his  apostles. 

Before  the  Lord  Jesus  offered  up  any  petition  for  his  disciples,  he 
presented  their  case  to  his  Father.  He  described  the  desolate  situa- 
tion in  which  they  would  soon  be  left.  "  And  now  I  am  no  more  in 
the  world,  but  these  are  in  the  world,  and  I  come  to  thee."  Before 
we  pray  for  our  friends,  it  is  well  to  consider  their  circumstances,  and 
to  spread  them  before  the  Lord.  By  doing  this,  we  are  enabled  to 
offer  up  prayers  suited  to  their  wants.  Our  indolent  minds  are  often 
content  with  saying,  "  Bless  my  friend,  my  father,  and  my  child  ;"  but 
we  ought  to  inquire  ivhat  blessing  each  of  them  appears  to  stand  most 
in  need  of,  and  to  ask  for  that. 

What  was  the  petition  which  the  Saviour  made  for  his  disciples  ? 
It  was  this  :  "  Keep  through  thine  own  name  those  whom  thou  hast 
given  me,  that  they  may  be  one,  as  we  are."  When  the  disciples 
heard  this  prayer,  must  they  not  have  been  reminded  of  their  frequent 
contentions  ?  How  lately  they  had  disputed  which  should  be  greatest ! 
But  their  Lord  did  not  ask  that  any  of  them  might  be  made  great,  but 
that  all  might  be  kept,  and  be  made  one.  God  is  love,  and  every  one 
that  loveth  is  born  of  God.  God  cannot  make  his  creatures  happy 
without  teaching  ihem  first  to  love  each  other.  The  Father  answered 
his  Son's  petition,  and  knit  the  hearts  of  the  apostles  together  in  one 
We  read  of  no  more  contentions  among  them.  During  the  time  their 
Lord  lay  in  his  grave,  they  mingled  their  tears  together ;  when  he  ap- 
peared to  them  after  his  resurrection,  they  were  assembled  in  one  room  ; 
and  after  he  had  ascended,  they  continued  with  one  accord  in  prayers 
and  supplications. 

It  is  the  design  of  Jesus  that  all  his  people  shall  live  together  for- 
ever and  ever.     None  of  them  could  bear  the  idea  of  not  dwelling  with 

59 

t 


466  CHRIST  PRAYS  FOR  ALL  [nov.  3. 

their  Lord.  They  must,  therefore,  dwell  together.  It  is  sad  to  think 
that  even  true  believers  sometimes  disagree  v^hen  living  for  a  little 
while  beneath  the  same  roof.  Ah,  did  they  but  remember  that  they 
will  live  forever  in  their  Father^s  house,  they  could  never  harbor  one 
unkind  thought. 

Jesus  offered  up  another  petition  :  "I  pray  not  that  thou  shouldest 
take  them  out  of  the  world,  but  that  thou  shouldest  keep  them  from 
the  evil."  The  disciples  longed  to  be  taken  out  of  this  world,  now 
their  Master  was  going  to  leave  it !  But  they  had  a  great  work  to 
perform  in  it.  They  were  to  seek  those  that  were  lost,  even  as  Jesus 
had  sought  them.  It  is  natural  for  behevers  to  desire  to  leave  this 
world.  He  whom  they  love  best  has  left  it,  and  they  long  to  be  where 
he  is.  But  what  would  become  of  the  world,  if  all  the  servants  of 
Christ  were  taken  out  of  it  ?  The  Sabbath  would  return,  but  no  faith- 
ful minister  would  entreat  sinners  to  flee  from  the  wrath  to  come  ;  the 
Bible  might  be  opened,  but  no  pious  friend  would  press  the  truth  home 
upon  the  conscience  of  the  heedless  reader ;  death  would  come,  but 
none  would  point  the  departing  soul  to  Christ,  or,  kneeling  by  his  bed- 
side, would  implore  mercy  in  the  last  hour. 

Are  there  any  who  say,  "  I  would  cheerfully  remain  in  this  world, 
were  it  not  for  the  sin  that  continually  harasses  me  ?"  Has  the  Holy 
Spirit  taught  you  to  hate  sin  ?  Be  comforted,  the  Saviour  has  prayed 
that  you  may  be  kept  from  this  evil.  He  said,  *'  I  pray  not  that  thou 
shouldest  take  them  out  of  this  world,  but  that  thou  shouldest  keep 
them  from  the  evil"  Your  desire  was  once  expressed  by  a  little  child, 
when  conversing  with  his  playmates.  The  question  was  proposed, 
"  What  is  the  thing  you  wish  for  most  ?"  Several  children  said  they 
would  like  to  have  nice  or  pretty  things.  But  when  it  came  to  the 
turn  of  this  little  boy  of  ten  years  old  to  speak,  he  said,  *'  I  wish  to 
live  without  sinning."  This  was  not  a  mere  empty  profession,  for  the 
child  showed  by  his  conduct  that  he  hated  sin. 

Evening  Scripture  portion.    Rom.  VIII.     The  believer's  hatred  of  sin. 


John  XVII.  20  to  end. — Christ  prays  for  all  who  shall  believe  on  him. 

We  esteem  it  a  privilege  to  hear  the  prayers  of  eminent  saints,  es- 
pecially in  their  dying  hours.  How  invaluable  is  the  blessing  we 
enjoy  in  possessing  the  record  of  this  prayer  of  the  Son  of  God  !  The 
apostles  must  have  listened  to  each  sentence  with  the  deepest  interest. 
Their  tears  may  have  flowed  fast  while  their  Master  was  praying,  but 
those  tears  must  have  been  less  bitter  than  before.     What  comfort  it 


NOV,  3.]  WHO  SHALL  BELIEVE  ON  HIM.  467 

must  have  given  them  to  hear  Jesus  offer  up  this  petition,  "  Father,  1 
w^ill  that  those  whom  thou  hast  given  me  be  v^^ith  me  where  I  am !'' 
They  desired  earnestly  to  be  with  him.  How  grieved  they  were,  when 
at  the  supper-table  they  heard  him  say,  "  Whither  I  go  ye  cannot 
come."  Afterwards  Jesus  softened  the  hardness  of  the  saying  by  tell- 
ing Peter,  "  Whither  I  go,  thou  canst  not  follow  me  now,  but  thou 
shalt  follow  me  afterwards."  Now  they  heard  him  pray  that  they 
might  all  be  with  him,  and  they  saw  plainly  that  he  desired  to  have 
them  with  him. 

And  was  it  for  them  alone  he  prayed  ?  No ;  he  has  not  left  us  in 
doubt  on  tliis  subject.  He  said,  "  Neither  pray  I  for  these  alone,  but 
for  them  also  which  shall  believe  on  me  through  their  word."  When 
he  uttered  this  petition,  he  had  in  his  thoughts  every  creature  who 
ever  has  believed  in  him — who  ever  shall  believe  in  him  ;  not  one  so 
weak,  so  young,  so  mean,  as  to  be  forgotten.  The  little  child  who  in 
dying  should  lisp,  with  loving  heart,  its  Saviour's  words,  "  Suffer  little 
children  to  come  unto  me  ;" — the  diseased  beggar  who,  as  he  lay  on 
his  pallet,  should  exclaim  with  lively  faith,  "  Come,  Lord  Jesus  ;" — 
yes,  even  the  condemned  criminal,  who  on  his  way  to  the  scaffold, 
with  ti'ue  jjenitence  should  smite  on  his  breast  and  say,  "  Lord,  be 
merciful  to  me  a  sinner  ;" — each  of  these  was  remembered  by  the  Son 
of  God,  when  he  said,  "  Neither  pray  I  for  these  alone,  but  for  them 
also  which  shall  believe  on  me  through  their  word." 

And  does  not  each  of  us  hope  that  he  was  included  in  this  petition  ? 
If  we  believe  in  Jesus,  if  we  ever  shall  believe  in  him,  we  were  in- 
cluded in  it.  And  if  he  prayed  for  us  then,  he  prays  for  us  now ;  for 
he  has  never  ceased  to  intercede  for  all  believers.  If  any  one  thinks 
in  his  heart,  "  What  a  comfort  it  would  be  to  me  to  know  that  my 
Saviour  prayed  for  me,"  let  him  ask  himself  this  question,  '*  Do  I  pray 
for  myself?"  All  who  believe  in  Jesus,  pray  to  the  Father  in  his 
name.  They  ask  for  the  very  things  that  he  asked  for.  He  said, 
"  Father,  I  will  that  they  also  whom  thou  hast  given  me  be  with  me 
where  I  am."  Is  this  our  desire? — Is  this  our  prayer?  Do  we  ever 
ask  the  Father  to  let  us  live  forever  with  him,  that  we  may  behold  the 
glory  of  Jesus  ?  There  are  many  who  desire  to  go  to  heaven  that  they 
may  escape  from  pain  and  grief;  but  only  those  who  believe  in  Jesus 
desire  to  behold  his  glory.  And  he  desires  that  they  shall  behold  it, 
and  he  prays  that  they  may.  Can  His  prayer  be  refused  ?  Impos- 
sible. When  Jesus  shall  be  seated  on  his  throne  of  glory,  and  shall 
survey  the  vast  multitude  of  the  redeemed,  he  will  know  if  any  one 
of  them  is  missing.  He  has  loved  each,  he  has  died  for  each,  he  has 
prayed  for  each  ;  he  could  not  forget  one.  He  would  not  be  satisfied, 
if  one  were  absent.  It  may  be  that  we  have  loved  him  but  a  little 
while,  a  few  years,  or  only  a  few  days  ;  but  he  loved  us  before  the 
foundation  of  the  world.  Our  prayers  to  him  have  been  short,  and 
feeble ;  but  his  prayers  for  us  were  offered  up  before  we  were  born, 
and  ever  since  we  were  born.     While  we  sleep  he  prays ;  and  even 


468  THE  REDEEMER'S  AGONY  IN  THE  GARDEN  [nov.  4. 

when  we  sin  he  prays.  "  He  ever  liveth  to  make  intercession  for  them 
that  come  unto  God  by  him." 

Evening  Scripture  portion.    Ps.  LXXXIX.     The  blessedness  of  the  children  of  Christ 


Luke  XXII.  39-46. — The  Redeemer's  agony  in  the  garden. 

Was  there  ever,  any  sight,  since  the  beginning  of  the  world,  so  won- 
derful, so  afTecting,  as  the  Prince  of  life  passing  through  the  valley  of 
the  shadow  of  death  !  Can  the  angels  have  continued  their  songs 
during  that  awful  night  ?  They  were  deeply  interested  in  all  that  befell 
their  beloved  Lord.  One  of  their  number  was  sent  from  heaven  to 
strengthen  him.  What  must  that  honored  angel  have  felt  when  he 
approached  the  earth,  and  beheld  him  who  filled  heaven  with  his  glory, 
lying  prostrate  on  the  ground,  and  bathed  in  his  ov^n  blood  !  But  did 
he  attempt  to  persuade  the  Lord  to  renounce  his  purpose  of  saving 
man  ?  Did  he  say,  "  Why  suffer  so  much  for  that  polluted  and  apos- 
tate race  ?"  Ah,  no  !  he  strengthened  him.  We  cannot  tell  what 
words  he  spoke,  but  we  may  be  sure  they  breathed  love  towards  fallen 
man,  and  sympathy  with  his  suffering  Lord.  Perhaps  he  spoke  of  the 
lake  of  fire,,  into  which  all  men  must  sink  if  the  Son  of  God  should 
give. up  the  work  of  redemption.  Or  perhaps  he  spoke  of  the  joys 
redeemed  saints  shall  taste  through  eternal  ages,  because  he  would 
persevere  in  his  mighty  undertaking.  But,  more  than  all,  he  must  have 
spoken  of  the  glory  that  would  redound  to  God  his  Father,  through 
the  salvation  of  sinners.  Hereafter  we  may  know  every  particular 
concerning  our  Lord's  last  conflict. 

But  do  we  ask  what  was  the  cause  of  our  Saviour's  agony  ?  Was 
it  the  fear  of  the  bodily  pangs  of  death  ?  Surely  the  Son  of  God  pos- 
sessed more  courage  than  man.  Fear  of  bodily  anguish  could  not  have 
overwhelmed  the  Captain  of  the  hosts  of  the.  Lord.  He  himself  told 
his  disciples  the  cause,  when  he  said,  ''  Hereafter  I  shall  not  talk  much 
with  you,  for  the  prince  of  this  world  cometh."  (John  xiv.  30.)  The 
cause  of  his  sufferings  was,  the  assault,  of  the  prince  of  darkness. 
Hell  came  to  me^t  him  in  the  garden  of  Gethsemane.  Satan,  who  had 
been  defeated  in  the  wilderness,  returned  with  his  legions,  to  make  a 
last  attack.  When  Jesus  sweat  great  drops  of  blood,  he  was  strug- 
gling with  principalities  and  powers.  His  foot  was  lifted  up  to  crush 
the  serpent  s  head,  and  his  heel  was  in  his  jaws.  His  weapon  of  de- 
fence was  prayer.     Prayer  was  his  sword,  his  shield,  and  his  helmet. 

And  why  did  the  Father  permit  Satan  to  attack  his  well-beloved 
Son  ?  Because  He  had  sent  his  Son  to  be  the  Saviour  of  the  world  ; 
therefore  He  laid  upon  him  the  iniquity  of  us  all,  and  inflicted  the 


Of  TH15 


[tjitivbrsitt; 


NOV.  5.]  THE  DISCIPLES  SLEEP  INSTEAD  OF  WATCHING.  469 

punishment  due  to  us  all.  Those  who  beheve  in  Jesus  can  never 
suffer  the  punishment  due  to  their  sins,  because  Jesus  has  suffered  it 
in  their  stead.  They  may,  they  will  suffer^  but  it  vf'\\\  not  be  to  atone 
for  their  sins.  Jesus  has  atoned  for  them.  Criminals  cannot  be  pun- 
ished twice  for  the  same  offence  :  Jesus  has  suffered  the  punishment 
of  all  the  sins  of  all  his  people.  Their  sufferings  are  not  penalties, 
inflicted  by  a  judge,  but  chastenings,  bestowed  by  a  father.  When 
they  pass  through  the  valley  of  the  shadow  of  death,  Satan  may  as- 
sault them,  but  he  cannot  distress  them  as  he  distressed  their  Lord. 
Many  believers  have  passed  through  that  dark  valley,  singing  as  they 
went,  and  have  expired  almost  without  a  struggle  or  a  sigh. 

"  Jesus  can  make  a  dying  bed 
Feel  soft  as  downy  pillows  are, 
While  on  his  breast  I  lean  my  head, 
And  breathe  my  life  out  sweetly  there." 

Watts. 

But  what  will  become  of  those  who  neglect  this  great  salvation  ? 
They  will  drink  of  the  cup  of  wrath.  What  a  cup  it  is  !  "  Deep 
and  large  :  it  containeth  much."  (Ez.  xxiii.  32.)  God  says  to  the 
wicked,  "  Thou  shalt  even  drink  it,  and  suck  it  out."  And  why  ? 
"  Because  thou  hast  forgotten  me,  and  cast  my  words  behind  thy 
back."  He  is  a  wicked  man  who  forgets  the  Saviour,  and  casts  his 
promises  of  pardon  behind  his  back. 

Evening  Scripture  portion.    Heb.  V.     The  prayers  and  tears  of  Christ 


Matt.  XXVI.  36-46. —  TTie  disciples  sleep  instead  of  watching. 

With  what  feelings  the  pious  traveller  now  views  the  spot  where 
his  Saviour  suffered  excruciating  pangs  !  It  lies  just  beyond  the  gates 
of  Jerusalem,  in  a  narrow  and  gloomy  valley.  The  tall  sleep  rocks  on 
which  the  temple  formerly  stood  shade  one  side  of  the  vale,  and  the 
gentle  sloping  sides  of  Mount  Olivet  the  other.  The  stream  of  Kedron 
flows  between,  though  in  summer  its  bed  is  dry.  A  bridge  is  placed 
over  it,  and  a  narrow  path  leads  to  Gethsemane.  This  garden  covers 
about  an  acre  of  land,  and  is  enclosed  by  a  low  stone  wall.  Eight 
olive-trees  may  still  be  seen  casting  their  broad  shadows  over  that 
earth  which  once  received  the  precious  drops  of  the  Saviour's  blood. 
They  are  ancient  trees  of  immense  size  ;  their  roots  have  burst  the  soil, 
and  form  resting-places  for  those  who  come  here  to  sit  and  nr.use. 
None  who  visit  Gethsemane  can  wonder  that  the  Saviour  oft  resorted 
thither,  for  it  seems  a  meet  place  for  meditation  and  for  prayer. 

At  the  entrance  of  this  garden  the  suffering  Redeemer  left  eight  of 


470  JUDAS  BETRAYS  HIS  MASTER.  [noT.  6 

his  apostles  :  the  other  three  he  chose  as  the  witnesses  of  his  agony. 
They  were  the  three  that  had  been  the  witnesses  of  his  glory  on  the 
Mount  of  transfiguration.  No  doubt  he  had  designed  to  prepare  them 
by  that  enchanting  sight  for  the  awful  scene  of  Gethsemane.  Had 
they  not  beheld  his  countenance  when  it  shone  as  the  sun,  their  faith 
might  have  been  shaken  by  the  sight  of  his  face  marred  with  anguish, 
and  bathed  in  blood. 

These  apostles  must  have  esteemed  it  an  honor  to  accompany  their 
Lord  to  his  sorrowful  retreat ;  but  this  honor  proved  to  be  the  occa- 
sion of  their  humiliation.  Though  they  had  said  they  would  die  with 
him,  they  failed  to  watch  with  their  suffering  Master,  even  for  one 
hour.  Three  times  he  rose  from  prayer  to  rouse  them  from  sleep. 
How  gentle  his  reproof!  "  Could  ye  not  watch  with  me  one  hour?" 
How  wise  his  caution,  "  The  spirit  truly  is  willing,  but  the  flesh  is 
weak."  He  knew  what  sharp  trials  were  coming  upon  them,  therefore 
he  said,  "  Pray  that  ye  enter  not  into  temptation."  How  often  shall 
we  find,  when  we  look  back  upon  our  past  lives,  that  we  received 
warnings  before  we  fell  into  sin.  The  remembrance  of  these  warnings 
makes  us  feel  that  we  are  without  excuse,  and  that  we  are  guilty  in 
the  sight  of  God. 

What  a  precious  opportunity  these  apostles  lost  of  showing  love  to 
their  Master  by  watching  with  him  in  the  garden  !  We  never  can 
enjoy  such  a  privilege  ;  but  though  we  cannot  watch  with  Jesus  him- 
self, we  may  watch  with  his  suffering  members.  He  will  consider 
sympathy  shown  to  them,  as  shown  to  himself.  Among  his  people 
there  are  many  in  deep  sorrow.  Some  are  harassed  by  the  sore  temp- 
tations of  Satan  ;  many  are  persecuted  by  wicked  men,  and  many 
more  are  suffering  under  heavy  bereavements  and  painful  diseases, 
inflicted  by  the  hand  of  God.  With  these  let  us  watch  ;  with  these 
let  us  sympathize  ;  with  their  infirmities  let  us  be  touched,  and  in  their 
afflictions  let  us  be  afflicted.  He  who  once  said  to  Saul,  when  he 
persecuted  his  people,  "  Why  persecutest  thou  me  ?"  will  say  to  those 
who  comfort  his  people,  "  Thou  hast  watched  with  me." 

Evening  Scripture  portion.     Psalm  LXXXVIII.     The  desolation  of  Christ. 


Matt.  XXVI.  47-50. — Judas  betrays  his  Mastei. 

It  is  impossible  to  conceive  a  greater  crime  than  Judas  committed 
when  he  betrayed  his  Master.  It  would  have  been  a  cruel  act  to  de- 
liver a  stranger  into  the  hands  of  his  enemies  ;  but  Judas  betrayed  the 
kindest  Friend,  and  the  most  generous  Benefactor.  Had  he  commit- 
ted the  deed  openly,  his  sin  would  have  been  atrocious,  but  he  did  it 


NOV.  6.]  JUDAS  BETRAYS  HIS  MASTER.  471 

secretly,  and  even  covered  it  with  a  veil  of  love.  What  could  have 
induced  him  to  fix  upon  a  token  of  affection  as  the  sign  by  which  to 
point  out  his  Master  to  his  foes  ?  Did  he  hope  to  deceive  his  Lord  ? 
Surely  he  must  have  known  that  he  was  already  detected  by  him  : 
for  when  he  had  once  dared  to  ask,  "  Is  it  I  ?"  Jesus  had  replied, 
"  Thou  hast  said."  But  he  may  have  hoped  to  deceive  his  fellow- 
apostles.  He  may  not  have  heard  his  Master  say  to  one  of  them, 
"  He  that  dippeth  his  hand  with  me  in  the  dish,  the  same  shall  betray 
mc." 

The  Lord,  however,  would  not  suffer  him  to  imagine  he  had  es- 
caped detection.  He  said,  "  Friend,  (or  companion,)  wherefore  art 
thou  come  ?  Why  betrayest  thou  the  Son  of  man  with  a  kiss  ?"  Did 
the  Lord's  gentle  appeal  melt  his  cruel  heart  ?  O  no  ;  that  heart  had 
already  resisted  the  strongest  expressions  of  divine  love.  Judas  had 
seen  the  Lord  of  all,  girded  with  a  towel,  bending  low,  and  washing 
his  disciples'  feet.  He  had  felt  the  touch  of  those  sacred  hands  around 
his  own  feet,  around  those  feet  that  had  already  been  swift  to  shed  in- 
nocent and  precious  blood.  He  had  witnessed  the  trouble  of  his  spirit, 
when  he  said,  "  One  of  you  shall  betray  me."  He  who  could  resist 
such  expressions  of  love,  was  past  feeling. 

And  did  the  Lord  of  glory  suffer  the  traitor's  lips  to  touch  his  holy 
cheeks  ?  Did  heaven  suffer  hell  to  draw  near,  and  God  permit  Satan 
to  approach  ?  In  this  behavior,  he  set  us  an  example  of  perfect  pa- 
tience. No  greater  provocation  can  be  conceived,  than  that  which 
Judas  gave  to  the  Lord.  Not  one  of  us  can  presume  to  say  that  he 
ever  received  so  great  a  provocation.  When  we  feel  disposed  to  think 
that  any  creature  has  treated  us  with  unheard-of  ingratitude,  and  in- 
conceivable treachery,  let  us  remember  Judas. 

There  are  some  who  behave  to  Jesus  now  He  is  in  heaven,  as  Judas 
did  when  He  was  upon  earth.  When  it  seems  to  be  their  interest  to 
appear  to  love  him,  they  put  on  the  mask  of  piety ;  but  when  they  can 
gain  worldly  advantages  by  betraying  his  servants,  they  will  do  it,  and 
yet  all  the  time  continue  to  observe  the  forms  of  religion.  They  do 
not  consider  how  much  their  guilt  is  increased  by  their  acts  of  appa- 
rent devotion.  God  reproached  Israel  with  similar  hypocrisy,  saying, 
"  When  they  had  slain  their  children  to  their  idols,  then  they  came  the 
same  day  into  my  sanctuary  to  profane  it."  (Ez.  xxiii.  39.)  Satan 
employs  such  persons  to  do  his  darkest  deeds.  Let  all  who,  while 
they  hear  the  gospel,  yet  remain  unconverted,  fear,  lest  they  should 
ever  become  hardened  in  wickedness,  and  be  driven  to  commit  ac- 
tions which  they  cannot  now  bear  to  think  of.  But  if  we  love  Christ, 
then  we  are  sure  we  can  never  act  the  part  of  Judas.  We  may  be 
tempted  in  some  evil  hour  \o  forsake  our  Lord,  yes,  even  to  deny  him, 
but  we  never  shall,  we  never  can,  deliberately  betray  him. 

Evening  Scripture  portion.     Ps.  LV.     The  treachery  of  ^udas. 


472  CHRIST'S  ENEMIES  FALL  TO  THE  GROUND.  [noV.  7 


John  XVIII.  1-9. —  The  enemies  of  Christ  fall  to  the  ground. 

How  awful  was  the  prospect  that  lay  before  the  Saviour  when  he 
went  forth  to  meet  his  enemies  !  If  we,  before  we  passed  through 
our  light  afflictions,  knew  all  we  should  be  called  to  endure,  how  often 
our  minds  would  shrink  back  appalled  !  After  having  experienced 
bitter  sufferings,  we  feel  that  had  we  known  beforehand  their  minute 
particulars,  we  should  have  been  overwhelmed  with  the  prospect.  But 
Jesus  knew  every  minute  circumstance  of  his  approaching  sufferings. 
He  knew  the  pangs  each  nail  would  give  his  feeble  body,  and  the 
grief  each  scornful  speech  would  create  in  his  sensitive  heart.  And, 
above  all,  he  knew  the  horror  that  the  guilt  of  our  sins  would  cause 
his  spotless  soul.  He  might  have  escaped  from  all  these  torments ; 
but  he  willingly  gave  himself  up  into  the  hands  of  his  foes. 

At  the  words,  ''  I  am  he,"  his  enemies  went  backward  and  fell  to 
the  ground.  "  The  voice  of  the  Lord  breaketh  the  cedars  ;  the  voice 
of  the  Lord  shaketh  the  wilderness."  (Ps.  xxix.)  The  voice  of  Jesus, 
though  so  gentle  that  little  children  were  not  afraid  to  hear  it,  was  so 
powerful  that  it  broke  the  strength  of  his  stubborn  foes,  and  shook 
their  stout  hearts.  His  disciples  had  once  been  cheered  in  the  storm 
by  hearing  their  Master  say,  "  It  is  I ;"  but  his  enemies  were  struck 
to  the  ground  by  the  words,  "I  am  he."  There  is  an  attractive  power 
in  the  voice  of  Jesus.  Those  who  love  him  feel  it.  When  he  says, 
"  Come  unto  me,"  they  draw  near.  There  is  also  a  repellent  power  in 
his  voice.  His  enemies  will  feel  it  at  the  last  day,  when  he  shall 
utter  the  word  "  Depart."  Then  they  will  go  backward,  and  fall  into 
the  pit  of  destruction. 

What  must  have  been  the  feelings  of  the  apostles,  when  they  be 
held  their  enemies  fallen  on  the  ground  !  If  they  rejoiced  for  a  mo- 
ment, they  must  have  been  the  more  disappointed  to  see  them  rise 
again.  Yet  even  then  they  did  not  forsake  their  Master;  they  intended 
to  cleave  closely  to  his  side  through  all  his  troubles.  But  he  knew 
their  weakness,  though  they  did  not :  He  knew  they  were  not  yet 
strong  enough  to  confess  his  name  before  princes  ;  therefore  he  took 
the  opportunity,  when  his  enemies  were  scarcely  recovered  from  their 
consternation,  to  make  this  request :  "If  ye  seek  mc  let  these  go  their 
way."  The  disciples  cannot  have  understood  the  deep  meaning  of 
these  words.  When  Jesus  washed  Peter's  feet,  he  said,  "  What  I  do, 
thou  knowest  not  now ;  but  thou  shalt  know  hereafter ^  The  dis- 
ciples knew  afterwards  that  they  were  washed  in  the  Saviours  blood ; 
they  also  knew  afterwards  that  Jesus  was  hound,  that  they  might  be 
forever  free.  If  he  had  not  surrendered  himself  to  his  enemies,  we 
must  have  remained  forever  the  prisoners  of  Satan. 

In  the  Saviour's  last  prayer  with  his  disciples,  he  said  to  his  Father, 
"  Of  them  which  thou  gavest  me,  have  I  lost  none."  How  did  he 
preserve  them  ?     By  his  love,  his  wisdom,  and  his  power.     Love  alone 


NOV.  8.]        PETER  CUTS  OFF  THE  SERVANT'S  EAR.  473 

would  not  have  been  sufficient  to  keep  them  in  safety.  Jacob  was  a 
loving  shepherd,  but  he  acknowledged  he  had  lost  some  of  his  flock ; 
for  when  defending  his  own  character  to  Laban,  he  said,  "  That  which 
was  torn  of  beasts  I  brought  not  unto  thee  ;  I  bare  the  loss  of  it ;  of 
my  hand  didst  thou  require  it,  whether  stolen  by  day,  or  stolen  by 
night."  (Gen.  xxxi.  39.)  A  human  shepherd  cannot  preserve  his  flock 
from  evil  accidents.  But  Jesus  had  wisdom  to  foresee  the  approach 
of  every  enemy,  and  had  power  to  secure  his  disciples  from  over- 
whelming temptations.  At  this  moment  he  foresees  all  the  tempta- 
tions that  will  assail  us.  Are  we  the  sheep  of  his  pasture  ?  Do  we 
hear  his  voice,  and  follow  him  ?  Then  we  shall  be  shielded  from 
every  fatal  danger ;  then  we  may  say  with  the  apostle  Paul,  "  The 
Lord  shall  deliver  me  from  every  evil  work,  and  will  preserve  me  unto 
his  heavenly  kingdom."     (2  Tim.  iv.  18.) 

Evening^  Scripture  portion. 
Ps.  XXVII.  XXVIII.     The  consternation  of  Christ's  enemies. 


Matt.  XXVI.  51-54. — Peter  cuts  off  the  ear  of  the  high  priest's 

servant. 

What  must  have  been  the  dismay  of  the  apostles,  when  they  be- 
held their  Master  in  the  hands  of  his  enemies  !  We  cannot  wonder 
that  one  of  them  drew  his  sword  to  attack  the  high  priest's  servant. 
We  might  have  conjectured  that  it  was  Peter  who  committed  the  rash 
deed  ;  but  we  are  not  left  to  uncertainty  on  this  point.  St.  John  in- 
forms us  that  it  was  Peter.  Perhaps  as  the  other  evangehsts  wrote 
their  gospels  during  the  lifetime  of  that  apostle,  they  were  afraid  of 
exposing  him  to  danger  by  revealing  his  name ;  whereas  John,  who 
(it  is  supposed)  wrote  his  account  after  Peter's  death,  had  no  induce- 
ment to  conceal  it. 

It  is  evident  that  Peter  had  misunderstood  his  Lord,  when  at  the 
supper-table  he  had  heard  him  say,  "  He  that  hath  no  sword,  let  him 
sell  his  garment,  and  buy  one."  Had  Jesus  intended  that  his  disciples 
should  fight,  he  would  not  have  reproved  Peter's  rashness  by  saying, 
"  Put  up  again  thy  sword  into  his  place  ;  for  all  they  that  take  the 
sword  shall  perish  by  the  sword."  These  words  contained  not  only  a 
reproof,  but  also  a  prophecy  of  the  awful  calamities  that  would  befall 
the  wicked  men  who  were  now  wielding  swords  against  their  rightful 
king,  the  Son  of  God.  No  doubt  Peter  was  astonished  to  find  that  his 
conduct  was  disapproved  by  his  Master.  He  must  have  thought  that 
Jesus  would  be  pleased  to  see  that,  instead  of  forsaking  and  denying 
him,  he  was  ready  to  fight  for  him  against  an  armed  multitude.  When 
he  had  boasted  of  his  fidelity,  he  little  thought  in  wha.t  form  tempta- 

60 


474  CHRIST  HEALS  THE  SERVANT'S  EAR.  [NOV.  9 

lion  would  come  upon  him.  The  sight  of  the  murderous  band  did  not 
terrify  him  so  much  as  the  words  of  the  maiden  in  the  high  priest's 
palace. 

God  alone  knows  what  circumstances  would  prove  the  most  trying 
to  each  of  us ;  for  He  alone  knows  what  is  in  each  of  our  hearts.  We 
may  have  surmounted  some  temptations  that  appear  very  great,  and 
yet  be  overcome  by  others  that  seem  less  formidable.  None  are  safe, 
but  those  who,  putting  no  trust  in  their  own  hearts,  wait  continually  on 
the  Lord  for  light  and  strength. 

How  useless  were  Peter's  attempts  to  defend  his  Lord  !  Had  Jesus 
but  spoken  the  word,  each  of  his  enemies  had  been  the  captive  of  a 
mighty  angel,  and  he  himself  again  seated  upon  his  throne  of  light. 
Had  he  called  upon  his  Father,  more  than  seventy  thousand  angels 
had  come  flying  to  his  rescue.  Yet  he  forbore  to  speak  the  word. 
And  why  ?  He  gave  the  reason — "  How  then  shall  the  Scriptures  be 
fulfilled,"  that  thus  it  must  be  ?"  His  Father  from  the  beginning  had 
declared,  that  he  would  provide  a  sacrifice  for  the  sins  of  men.  To 
fulfil  every  word  that  his  Father  had  spoken,  was  the  glorious  work  of 
the  Son  of  God. 

St.  John  records  a  most  affecting  expression  that  he  used  on  this  oc- 
casion :  "  The  cup  which  my  Father  hath  given  me,  shall  I  not  drink 
it  ?"  Shall  we  be  enabled  in  the  day  of  our  trouble  to  utter  these 
words  ?  Yet  if  we  are  his  children,  the  Father  will  never  give  us  so 
bitter  a  cup  to  drink,  as  he  gave  to  his  well-beloved  Son.  That  cup 
was  bitter,  because  it  contained  his  wrath  against  our  sins.  But  every 
cup  that  God  gives  to  his  children  now,  is  sweetened  by  his  love  ;  for 
he  has  said,  "  As  many  as  I  love,  I  rebuke  and  chasten."  No  human 
mind  can  conceive  what  that  cup  contained  which  Jesus  drank  for  our 
sakes.  Lost  spirits  know  its  taste  ;  for  it  is  written  of  them,  "  The 
same  shall  drink  of  the  wine  of  the  wrath  of  God,  which  is  poured  out 
without  mixture  in  the  cup  of  his  indignation."  (Rev.  xiv.  10.)  But 
the  redeemed  shall  never  taste  it.  Has  Jesus  forgiven  us  our  sins  ? 
Then  our  cup  may  contain  pain,  or  poverty,  bereavement,  imprison- 
ment, or  death,  but  not  one  drop  of  the  wrath  of  God.  Let  us  take  it 
thankfully  from  our  Father's  hand  ;  and  though  tears  may  stream 
down  our  cheeks,  and  sobs  almost  choke  our  voice,  let  us  say,  '*  The 
cup  which  my  Father  hath  given  me,  shall  I  not  drink  it  ?" 

Evening  Scripture  portion.     Rev.  XIII.     The  sword. 


Luke  XXH.  50-53. — Christ  heals  the  servants  eat. 

It  is  remarkable  that  though  all  the  four  evangelists  mention  the  cir 
cumstance  of  Peter's  cutting  off  the  servant's  ear,  yet  that  St.  Jiuke 


NOV.  9.]  CHRIST  HEALS  THE  SERVANT'S  EAR.  475 

aione  relates  how  it  was  healed.  It  seems  that  this  miracle  was  the 
last  the  Saviour  performed.  In  one  respect  it  was  the  greatest.  No 
doubt  the  Lord's  poiver  was  more  fully  displayed  when  the  dead  were 
raised  ;  but  his  grace  was  most  gloriously  manifested  when  his  enemy 
was  healed.  Multitudes  had  often  surrounded  him,  entreating  him 
with  piteous  cries  to  restore  their  blind  parents  to  sight,  and  their  sick 
children  to  health.  But  this  multitude  came,  not  to  entreat,  but  to 
assault.  Yet  the  gracious  Saviour  healed  even  one  of  this  wicked 
company. 

What  effect  had  this  merciful  act  upon  the  heart  of  Malchus  1  Is 
it  possible  that  he  could  join  that  night  in  the  cry,  "  Crucify  him  !" 
thajt  he  could  see  with  cruel  joy  the  nails  tlirust  through  the  hand  that 
had  touched  his  bleeding  ear  ?  It  is  possible,  though  we  hope  that 
Malchus  was  not  guilty  of  such  ingratitude.  The  heart  of  man  is  so 
hard  by  nature  that  no  mercy  can  melt  it.  There  are  many  now  living 
who  have  received  greater  deliverances  from  the  hand  of  God  than  Mal- 
chus, and  who  yet  continue  to  rebel  against  their  Saviour.  Till  the 
Holy  Ghost  softens  the  heart,  man  remains  the  enemy  of  God. 

How  ungrateful  were  that  multitude  with  whom  Jesus  had  spent  the 
last  week  of  his  life  !  He  seemed  to  feel  their  ingratitude  when  he 
said,  *'  I  was  daily  with  you  teaching  in  the  temple."  How  can  we 
account  for  the  conduct  of  man  towards  the  Redeemer  ?  The  Scrip- 
tures reveal  the  secret.  It  was  Satan  who  first  set  man  against  his  best 
friend  ;  and  it  is  Satan  who  still  keeps  up  this  enmity.  Therefore 
Jesus  said  to  his  enemies,  "  This  is  your  hour,  and  the  power  of  dark- 
ness." As  long  as  the  heart  is  under  the  influence  of  Satan,  it  resists 
both  the  most  awful  judgments  and  the  most  melting  mercies.  The 
following  fact  is  an  instance  of  this  truth. 

A  young  missionary,  named  Felix  Carey,  once  resided  in  the  Bur 
mese  empire.  The  viceroy  who  governed  the  province  in  which  he 
dwelt,  was  remarkable  for  inflicting  very  barbarous  punishments  upon 
criminals  who  had  committed  very  slight  offences.  On  one  occasion 
the  missionary  beheld  a  poor  creature  suspended  to  a  cross  by  red-hot 
nails.  Deeply  touched  with  compassion,  he  went  to  the  palace  to 
plead  for  the  release  of  the  sufferer.  Though  he  knew  that  the  vice- 
roy had  forbidden,  on  pain  of  death,  intercession  to  be  made  for  criminals, 
he  was  not  deterred  from  pleading  the  cause  of  the  unhappy  man.  At 
first  he  received  a  peremptory  refusal ;  but  he  continued  to  entreat, 
and  even  declared  that  he  would  not  leave  the  palace  till  he  had  ob- 
tained the  boon  he  craved.  By  importunity  he  prevailed.  He  received 
an  order  for  the  criminal's  release.  He  hastened  to  the  cross.  The 
man  had  hung  there  seven  hours,  and  when  taken  down  had  scarcely 
strength  to  thank  his  deliverer.  The  missionary  took  him  to  his  own 
home,  and  nursed  him  with  tender  care.  In  a  fortnight  the  wounded 
man  was  able  to  stand,  and  at  length  completely  recovered.  Did  he 
attend  to  the  instructions  of  his  benefactor  ?  Did  he  devote  his  Hfe  to 
his  service  ?     No,  he  even  robbed  the  man  who  had  risked  his  own 


476  A  YOUNG  MAN  FOLLOWS  CHRIST.  [nov.  10. 

life  to  save  his.  The  agonies  of  a  cross  were  not  sufficient  to  root  out 
the  love  of  sin ;  nor  the  tender  compassion  that  had  been  shown  him 
to  plant  the  love  of  holiness  in  his  heart.  Can  we  suppose  that  the 
pains  of  hell  will  make  lost  spirits  better  than  they  were  when  first  they 
entered  their  dark  abode  ?  0  no  ;  pain  cannot  change  the  heart.  If 
God  were  to  release  those  souls  after  a  thousand  years  of  suffering, 
they  would  still  be  unfit  to  join  in  the  songs  of  heaven,  and  to  stand  in 
the  presence  of  the  Most  Holy.  How  shall  our  evil  hearts  be  made 
better  ?  The  Spirit  of  God,  by  applying  the  blood  of  Jesus,  can  take 
away  all  their  hardness.  The  preaching  of  the  Gospel  cannot  alone 
soften  them.  If  it  could,  those  whom  Jesus  daily  taught,  would  not 
have  conspired  against  him.  Let  us  ask  the  Father  for  the  Holy  Spirit 
to  convert  us,  if  we  are  not  converted  ;  and  if  we  are,  to  make  us 
know  more  of  the  love  of  Christ,  and  to  live  more  to  His  glory. 

Evening  Scripture  portion.     Judges  IL     Incorrigible  wickedness. 


Mark  XIV.  51-54. — A  young  man  follows  Christ. 

There  are  many  who  have  become  known  to  us  only  on  account  ot 
their  having  had  something  to  do  with  Jesus.  We  should  never  have 
heard  of  this  young  man,  if  he  had  not  followed  him  this  terrible  night. 
It  was  a  moment  never  to  be  forgotten,  when  he  heard  the  tumult,  and 
determined  to  go  and  see  what  it  was.  It  appears  that  he  loved  the 
Lord,  and  desired  to  be  with  him  in  the  hour  of  danger  and  disgrace. 
But  when  the  enemies  laid  hold  of  him  his  courage  failed,  and  leaving 
his  covering  in  their  hands,  lie  fled  for  his  life.  This  circumstance 
gives  us  a  lively  idea  of  the  terror  that  prevailed  among  the  friends  of 
Jesus.  Those  who  had  a  little  while  before  clung  closely  to  his  side, 
were  now  afraid  to  be  known  as  his  disciples. 

This  was  the  case  with  Peter.  He  followed  Jesus  afar  off — so  far 
off,  that  he  hoped  none  of  the  enemies  would  perceive  that  he  was  fol- 
lowing him  at  all.  When  he  saw  his  Master  enter  into  the  palace  ot 
the  high  priest,  it  appears  that  he  longed  to  enter  also.  But  there  was 
a  damsel  who  kept  the  door,  and  she  would  not  suffer  strangers  to 
pass.  However,  a  way  was  opened  for  the  entrance  of  this  affection- 
ate disciple.  Another  disciple,  who  was  known  to  the  high  priest,  ob- 
tained leave  to  admit  Peter.  We  know  not  who  this  man  was.  Some 
think  it  was  John,  because  he  alone  mentions  that  it  was  through  an- 
other disciple  that  Peter  gained  admission  into  the  palace.  Others 
suppose  that  none  but  a  man  of  rank  could  have  obtained  so  great  a 
privilege  for  a  stranger.  Whoever  it  was,  it  is  evident  that  he  did  not 
tell  the  doorkeeper  that  Peter  was  a  disciple  of  Jesus. 

Had  the  apostle,  when  he  ventured  into  the  palace,  known  what  a 


NOV.  ,11.]  AN  OFFICER  STRIKES  JESUS.  477 

crime  he  would  commit  within  those  walls,  he  would  have  shrunk  back 
with  horror.  We  cannot  tell  when  we  enter  a  place,  whether  we  shall 
afterwards  look  back  with  sorrow  or  with  joy  upon  our  visit  there. 
Any  place  where  we  have  grievously  sinned  against  the  Lord  must 
afterwards  be  regarded  with  mournful  feelings. 

Was  Peter  wrong  to  enter  the  palace  ?  Had  Peter  gone  there  openly 
to  defend  or  comfort  his  Master,  his  conduct  would  have  been  noble 
and  courageious  :  but  he  went  secretly  to  see  the  end.  He  endeavored 
to  conceal  who  he  was.  This  attempt  prepared  the  way  for  his  shame- 
ful fall.  How  could  he  sit  by  the  fire,  warming  himself,  while  his 
Master  stood  exposed  to  the  insults  of  his  enemies  !  How  was  it  that 
his  sobs  and  tears  did  not  betray  who  he  was  ? 

We  are  taught  to  pray,  "  Lord,  lead  us  not  into  temptation."  It  is 
a  dangerous  thing  to  mix  with  the  ungodly.  Whenever  duty  calls  us 
to  enter  their  abodes,  we  should  arm  ourselves  beforehand  by  earnest 
prayer.  While  we  are  among  them  we  should  keep  watching  and 
looking  to  Jesus  for  strength.  Our  conduct  will  soon  show  that  we 
are  his  disciples.  If  the  conversation  turn  upon  worldly  gayeties,  can 
we  appear  interested  in  it  ?  If  a  profane  jest  be  made,  can  we  join  in 
the  laugh  ?  If  a  servant  of  God  be  spoken  against,  can  we  refrain 
from  defending  his  character  ?  And  if  the  name  of  Jesus  be  blas- 
phemed, can  we  conceal  our  grief  and  indignation  ?  When  Henry 
Martyn,  the  missionary,  conversed  with  the  learned  men  of  Persia,  he 
heard  them  blaspheme  that  holy  name.  He  could  not  conceal  the  an- 
guish that  he  felt.  Even  the  heathens  themselves,  when  they  beheld 
it,  were  touched  as  well  as  astonished.  They  saw  that  he  really 
loved  Jesus. 

Evening  Scripture  portion.    1  Cor.  X.     Temptation. 


John  XVIII.  19-24. — An  officer  strikes  Jesus  with  the  palm  of  his 

hand. 

There  are  some  acts  of  love  done  to  the  Son  of  God,  recorded  m 
the  Scriptures  to  the  everlasting  honor  of  those  who  did  them.  We 
count  her  blessed  who  washed  the  Redeemer's  feet  with  her  tears  ; 
and  Mary  also,  who  anointed  his  head  with  ointment ;  and  Joseph  and 
Nicodemus,  who  wrapped  his  body  in  fine  linen ;  and  the  little  com- 
pany of  women  who  brought  spices  to  the  sepulchre.  Even  the  man 
who  lent  him  the  ass  on  which  he  rode,  and  he  who  lent  him  the  room 
in  which  he  supped,  acquired  honor  by  these  acts  of  kindness. 

But  there  are  some  deeds  of  malice  recorded  in  Scripture,  to  the 
everlasting  shame  of  those  who  perpetrated  them.  Such  was  the  deed 
of  the  man  who  struck  with  the  palm  of  his  hand  the  Lord  of  glory. 


478  AN  OFFICER  STRIKES  JESUS.  [noV.  11 

Had  Jesus  been  merely  a  common  prisoner,  it  would  have  been  ungen- 
erous to  strike  him  when  his  hands  were  hound.  But  though  the 
officer  may  not  have  known  that  he  was  the  Son  of  God,  he  must  have 
been  aware  that  he  was  no  common  prisoner.  He  must  have  heard 
of  his  works  of  mercy  and  of  power.  What  could  have  been  his  mo- 
tive for  inflicting  a  profane  blow  ?  Was  it  to  please  the  high  priest  ? 
Caiaphas  encouraged  wickedness  in  his  servants.  He  had  given  the 
counsel  that  it  was  expedient  that  one  man  should  die  for  the  people. 
He  was  accountable  for  all  the  injuries  inflicted  upon  the  Saviour  from 
the  time  of  his  apprehension  to  the  moment  of  his  death,  for  he  was 
the  proposer  of  the  whole  scheme.  But  eveiy  one  who  had  a  share 
in  those  awful  transactions  will  have  to  answer  for  their  part,  except 
they  afterwards  repented  of  their  deeds.  Some  who  with  wicked 
hands  slew  the  Saviour,  were  afterwards  pricked  in  their  heart  at  the 
preaching  of  Peter  on  the  day  of  Pentecost.  Who  can  tell  but  that 
this  officer  was  found  among  those  penitents  ?  He  may  have  washed 
his  guilty  hand  as  white  as  snow  in  the  precious  blood  of  the  Lamb ; 
for  that  blood  cleanseth  from  all  sin.  If  so,  with  what  anguish  he 
must  have  looked  back  upon  the  insult  he  had  once  off'ered  to  the  Son 
of  God  !  But  if  he  never  did  repent,  his  daring  act  remains  recorded, 
not  only  in  the  Scriptures,  but  also  in  the  book  of  God's  remembrance. 

Sinners  have  not  now  the  opportunity  of  striking  the  Lord  of  glory  : 
their  puny  arms  cannot  reach  his  exalted  throne.  But  they  can  show 
their  contempt  and  hatred  by  scoffing  at  his  word,  and  persecutmg  his 
people.  There  are  many  insults  offered  every  day  to  the  Son  of  God. 
And  why  does  he  not  avenge  those  insults  ?  Because  his  hands, 
though  no  longer  bound  with  cord,  are  restrained  by  love.  He  is 
long-suffering  to  us-ward,  not  willing  that  any  should  perish,  but  that 
all  should  come  to  repentance. 

Some  persecutors  have  died  rejoicing  in  those  wicked  deeds  on 
account  of  which  they  were  going  to  be  eternally  condemned.  It  is 
recorded  of  a  Roman  Cathohc  Bishop  of  London,  named  Stokesley, 
that  on  his  death-bed  he  gloried  in  having  assisted  at  the  burning  of 
fifty  men,  whom  he  called  heretics,  but  whom  we  call  martyrs.  Li 
the  same  awful  state  of  mind  the  holy  apostle  Paul  ivould  have  died, 
had  not  God  shown  mercy  to  him  when  a  blasphemer,  and  a  persecu- 
tor ;  he  would  have  died  exulting  in  the  recollection  of  the  day  when 
the  blood  of  Stephen  was  shed,  and  when  he  was  standing  by  con- 
senting unto  his  death  :  for  at  that  time  he  thought  he  was  doing  God 
service  by  making  havoc  of  his  church.  But  "  the  grace  of  the  Lord 
was  exceeding  abundant  with  faith,  and  love  which  is  in  Christ  Jesus." 
(1  Tim.  i.  14.)  Saul  heard  a  voice  from  heaven,  saying,  "  Why  per- 
secutest  thou  me  ?"  It  was  the  same  voice  that  once  had  said  on 
earth  to  another  persecutor,  "  Why  smitest  thou  me  ?"  The  words 
from  heaven  were  accompanied  by  the  power  of  the  Holy  Spirit,  and 
they  subdued  the  man,  breathing  out  threatenings  and  slaughter, 
God  has  sometimes  displayed  his  aJmighty  power,  not  only  in  conquer 


NOV.  12.]  THE  FALSE  WITNESSES.  479 

ing  the  most  daring  offenders,  but  in  conquering  them  in  their  most 
daring  moods.  When  their  sins  seemed  to  have  reached  the  highest 
point,  and  to  have  broken  out  with  the  greatest  violence,  then  his  pow- 
erful hand  has  laid  them  low  at  the  foot  of  the  cross. 

Evening  Scripture  portion.     1  Tim.  I.     Conversion  of  a  persecutor. 


Matt.  XXVI.  59-66. — The  false  witnesses. 

Those  who  are  bent  on  doing  evil  often  wish  to  keep  up  me  appear' 
ance  of  good.  The  high  priest  did  not  say  to  his  colleagues,  ''  Let 
us  condemn  the  prisoner  untried."  No  :  but  he  secretly  sought  false 
witness  against  him.  When  the  world  desire  to  injure  a  saint,  they 
invent  excuses  for  treating  him  ill,  they  encourage  his  enemies  to 
speak  against  him,  and  they  easily  find  some  who  will  gratify  their 
wishes.  Though  Jesus  had  spent  his  life  in  relieving  the  miserable, 
yet  there  were  many  willing  to  bear  false  witness  against  him.  How 
then  can  the  servants  of  God  expect  to  escape  the  breath  of  slander  ? 
God  may  sometimes  see  fit  to  preserve  them  from  evil  reports ;  but 
generally  he  appoints  them  a  share  in  the  reproaches  that  fell  on  his 
well-beloved  Son. 

It  was  difficult  to  find  two  false  witnesses  whose  testimony  agreed 
together ;  and  it  was  contrary  to  the  Jewish  law  to  condemn  a  pris- 
oner on  that  of  one  alone.  At  length  two  appeared  whose  testimony 
was  accepted.  They  repeated  words  very  much  like  some  Jesus  had 
really  uttered,  but  they  gave  them  a  sense  which  he  had  never  in- 
tended to  convey,  and  therefore  they  are  called  ^^ false  witnesses." 

Those  who  attribute  motives  to  others,  without  being  able  to  prove 
what  they  say,  are  "  false  witnesses."  It  is  a  very  common  sin  to  bear 
false  witness,  and  yet  it  is  a  very  gi'eat  one.  It  is  the  worst  form  of 
lying.  It  is  mentioned  in  the  ninth  commandment,  because  it  is  the 
greatest  sin  of  the  kind.  He  who  would  bear  false  witness  would  tell 
anij  other  lie. 

Who  can  but  shudder  at  the  thought  of  the  guilt  of  these  two  false 
witnesses  !  Ungrateful  men  !  they  had  heard  the  words  of  Jesus  only 
to  distort  them,  and  to  bring  them  against  him  in  the  hour  of  his  sor- 
row. But  the  guilt  of  the  high  priest  towers  far  above  even  their 
guilt.  He  displayed  a  show  of  justice,  by  appearing  to  grant  Jesus  an 
opportunity  of  defending  himself.  He  said,  *'  What  is  it  which  these 
witness  against  thee  ?"  But  the  divine  prisoner  held  his  peace,  for  he 
knew  his  condemnation  was  already  determined. 

Had  he  refused  to  answer  the  next  question,  how  much  his  enemies 
would  have  triumphed  !  When  the  high  priest  said,  **  Tell  me 
whetlier  thou  be  the  Christ,  the  Son  of  God  ?"  then  the  Lord,  declared 


480  THE  SERVANTS  INSULT  CHRIST.  [noV.  13. 

plainly  that  he  was.  He  would  not  suffer  the  shadow  of  a  doubt  to 
rest  upon  his  divinity.  He  is  equal  with  God.  He  and  the  Father 
are  one.  Jesus  did  not  tell  the  wicked  Caiaphas  that  he  was  come  to 
die  for  him ;  but  he  did  tell  him  that  he  would  come  again  to  judge 
him.  When  he  spoke  of  himself  as  Judge,  he  called  himself  the  Son 
of  man.  It  seems  as  if  he  would  prepare  Caiaphas  for  beholding  that 
same  hiiman  form  that  now  stood  bound  before  him,  clothed  with 
power,  and  enthroned  in  light. 

We  have  never  seen  Jesus.  We  cannot  conceive  how  he  looked 
when  he  was  upon  earth.  But  what  will  be  the  feelings  of  those  who 
knew  him  and  who  hated  him,  when  they  see  the  face  once  so  marred, 
shining  with  glorious  lustre,  and  adorned  with  the  diadem  of  the  uni- 
verse ! 

Evening  Scripture  portion.     Ps.  XXXV.     False  witnesses. 


Luke  XXH.  63-65. — The  servants  of  the  High  Priest  insult  Christ 

The  most  remarkable  night  that  has  been  known  since  the  begin 
ning  of  the  world,  was  the  night  before  the  crucifixion  of  the  Lord. 
It  is  written  concerning  the  night  on  which  the  children  of  Israel  left 
Egypt — that  it  is  a  night  to  be  much  observed  to  the  Lord.  But  this 
night  was  far  more  memorable  than  the  night  of  the  Passover.  Then 
all  the  first-born  of  Egypt  were  slain  ;  but  now  the  first-born  of  God 
was  betrayed,  accused,  condemned,  and  insulted. 

That  was  a  memorable  night,  when  the  angels  appeared  to  the 
shepherds  of  Bethlehem,  to  announce  the  birth  of  the  holy  Babe. 
Then  angels  rejoiced,  but  now  angels  must  have  wept,  if  angels  can 
weep. 

We  are  looking  forward  to  another  night,  in  which  there  will  be 
both  weeping  and  rejoicing.  When  the  Son  of  God  comes  again,  it 
will  be  night  to  half  the  inhabitants  of  the  world.  What  terror  some 
will  feel,  when  the  last  trump  rouses  them  from  their  slumbers  ! 

Let  us  look  back  upon  the  transactions  of  that  awful  night  which 
Jesus  passed  in  the  palace  of  the  high  priest.  Human  nature  never 
displayed  its  deformity  in  a  more  glaring  manner  than  at  that  season. 
Satan  must  have  recognised  in  man  every  feature  of  his  own  character, 
and  have  seen  that  he  was  indeed  his  son.  But  insults  could  not  de- 
grade the  Son  of  God.  Sin  alone  degrades.  The  grossest  insults, 
borne  with  meekness,  exalt,  instead  of  degrading.  How  glorious  the 
Son  of  God  appears,  surrounded,  not  by  worshippers  but  tormentors  ; 
yet  bearing  all  their  taunts  with  divine  patience  !  "  When  he  was 
reviled,  he  reviled  not  again ;  when  he  suffered,  he  threatened  not,  but 


NOV.  14.J  PETER  DENIES  CHRIST.  481 

committed  himself  unto  him  that  judgeth  righteously."  (1  Peter  iii.  23.) 
He  regarded  every  injury  as  a  drop  in  the  cup  his  Father  had  given 
him  to  drink.  He  knew  the  prophecies  that  had  been  made  concerning 
his  sufferings  :  *'  They  shall  smite  the  judge  of  Israel  with  a  rod  upon 
the  cheek."  (Micah  v.  1.) 

"  I  gave  my  back  to  the  smiters,  and  my  cheeks  to  them  that 
j)lucked  off  the  hair;  I  hid  not  my  face  from  shame  and  spitting." 
(Is.  J.  6.) 

Could  we  receive  all  that  happened  to  us  as  the  appointment  of  God, 
we  should  not  be  so  easily  provoked  as  we  often  are.  Yet  the  malice 
of  our  enemies  could  never  be  vented  against  us,  except  by  the  decree 
of  God. 

There  was  an  ingenuity  in  the  torments  inflicted  on  Jesus,  worthy 
of  Satan,  their  author.  Perhaps  there  was  a  burst  of  applause,  when 
it  was  first  proposed  to  blindfold  those  meek  and  sorrowful  eyes,  and 
no  doubt  a  profane  laugh  was  heard,  as  each  blow  was  struck,  and  the 
question  asked,  "  Who  smote  thee  ?"  How  much  astonished  those 
men  would  have  been,  had  Jesus  told  them  who  had  smitten  him ! 
They  little  thought  how  well  he  knew  their  names  ;  but  they  will  find 
hereafter  that  he  did  know  who  struck  him  that  night.  Many  other 
things  blasphemously  spake  they  against  him,  though  only  a  feio  of 
their  blasphemies  are  recorded  as  a  specimen  of  the  rest. 

When  we  think  of  the  greatness  of  the  Son  of  God,  and  then 
reflect  upon  the  indignities  he  endured,  the  mind  is  filled  with  wonder. 
Though  saints  have  been  praising  him,  age  after  age,  for  the  love  he 
displayed  in  their  redemption ;  though  their  chorus  is  continually  in- 
creasing, and  though  their  song  will  never  cease,  yet  sufficient  honor 
can  never  be  done  to  our  crucified  Saviour. 

Evening  Scripture  portion.    Is.  L.    Insults  offered  to  Christ, 


Mark  XIV.  66  to  end. — Peter  denies  Christ. 

Is  there  any  one  who  loves  the  Lord,  who  has  read  Peter's  history 
without  trembling  ?  Who  would  have  believed  that  so  affectionate  a 
disciple  should  prove  so  faithless  in  the  hour  of  trial !  But  man,  even 
when  renewed  by  divine  grace,  is  liable  to  fall.  Though  his  spirit  is 
made  willing  to  obey,  the  flesh  still  inclines  him  to  sin.  The  apostle 
Paul  declares,  "  For  I  delight  in  the  law  of  God,  after  the  inward 
man  ;  but  I  see  another  law  in  my  members^  warring  against  the  law 
of  my  mindr  (Rom.  vii.  22,  23.)  There  is  also  a  tempter  always 
going  about  as  a  roaring  lion,  seeking  Avhom  he  may  devour. 

The  fall  of  Peter  is  related  by  all  the  four  evangelists,  and  some 
peculiar  circumstances  are  mentioned  by  each. 

61 


i 


482  PETER  DENIES  CHRIST.  [nov.  14. 

The^r5^  denial  was  made  while  Peter  stood  by  the  fire,  in  the 
palace.  The  damsel  who  kept  the  door  accused  him  of  being  a  dis- 
ciple. Peter,  taken  by  surprise,  denied  the  fact.  We  know  not  what 
evil  he  feared,  when  he  had  recourse  to  this  sinful  means  of  escape  ; 
—whether  he  thought  he  should  be  turned  out  of  the  palace,  and 
deprived  of  the  opportunity  of  seeing  the  end,  or  whether  he  dreaded 
lest  he  should  be  apprehended,  like  his  Master,  and  exposed  to  the 
same  insults  and  injuries.  It  appears  that  several  other  persons,  be- 
sides the  doorkeeper,  taxed  him  with  having  some  connection  with  the 
holy  prisoner;  but  he  persisted  in  the  lie  he  had  already  told.  This 
was  the  first  denial. 

Finding  he  was  known,  he  withdrew  into  the  porch,  and  then — the 
cock  crew.  But  he  attended  not  to  this  faithful  monitor,  nor  did  he 
even  remember  the  Lord's  warning.  While  in  the  porch,  both  a  maid 
and  a  man  recognised  him,  and  this  time  he  added  an  oath  to  his 
declaration.     This  was  his  second  denial. 

Soon  afterwards  he  returned  into  the  palace,  and  was  discovered,  by 
his  peculiar  manner  of  speaking,  to  come  from  that  part  of  Israel  called 
Galilee ;  ahd  as  it  was  well  known  that  most  of  Christ's  disciples  were 
Galilaeans,  it  was  immediately  supposed  that  he  was  one  of  them.  On 
this  occasion  Peter  not  only  denied  his  Lord,  but  he  began  to  curse 
and  to  swear.  He  had  now  reached  an  awful  pitch  of  iniquity.  How 
much  farther  he  might  have  gone,  none  but  God  knows.  Again  the 
cock  crew.  This  time  Peter  understood  the  voice  of  the  bird.  And 
why  ?  Because  at  the  same  moment  that  the  cock  crew,  the  Lord 
turned  and  looked  upon  him.  It  is  probable  that  Jesus  was  now 
standing  among  the  servants,  enduring  their  insults.  His  eyes  had 
lately  been  blindfolded,  his  face  smitten,  and  spit  upon.  That  face, 
thus  bruised  and  defiled,  those  eyes  which  had  shed  so  many  tears, 
were  turned  towards  Peter.  No  wonder  he  could  not  bear  the  look. 
He  went  again  into  the  porch,  and  wept  bitterly.  Then  all  the  past 
was  brought  before  his  mind  ;  all  the  love  that  he  had  experienced,  all 
the  vows  he  had  made,  and  all  the  base  denials  of  which  he  had  been 
guilty — all — all  rushed  to  his  remembrance.  "  And  when  he  thought 
thereon,  he  wept." 

There  are  such  moments  in  the  believer's  experience.  Blessed 
moments  !  in  which  he  learns  more  of  his  own  wickedness,  and  of  his 
Lord's  goodness,  than  he  has  learned  in  years  that  have  gone  before. 
Some  actions,  which  he  had  never  viewed  in  their  true  light,  are 
all  at  once  seen  to  be  dark  offences  against  his  gracious  God.  No 
tears  shed  for  blasted  prospects,  or  heavy  bereavements,  are  as  bitter 
as  these.  Yet  even  then  he  must  not  saj^,  "  There  is  no  hope."  Peter 
did  not  read  in  his  Master's  look,  "  There  is  no  forgiveness  for  thee." 
How  could  he  have  lived  during  the  next  two  days,  had  he  despaired 
of  pardon  !  Had  he  been  without  hope,  could  he  have  run  so  eagerly 
to  the  tomb  of  his  risen  Lord,  and  even  ventured  to  enter  in  !  It  was 
the  thought  that  he  had  sinned  against  a  Saviour  ready  to  forgive,  that 


NOV.  15.]         THE  COUNCIL  CONDEMN  CHRIST.  483 

made  his  tears  flow  so  abundantly.*  It  was  the  same  thought  that 
kept  him  from  despair.  His  Saviour  had  once  said,  **  I  have  prayed 
for  thee  that  thy  faith  fail  not."     And  it  failed  not. 

True  penitence  is  a  mixture  of  sorrow  and  faith.  The  penitent  says 
with  sorrow,  *'  My  sin  is  before  me  ;"  and  with  faith,  '*  There  is  for- 
giveness with  thee."  Such  is  the  broken  heart  which  God  will  noJ 
despise.     Let  this  be  our  prayer : 

"  If  near  the  pit  I  rashly  stray, 
Before  I  wholly  fall  away, 

The  keen  conviction  dart: 
Recall  me  by  that  pitying  look. 
That  kind,  upbraiding  glance  which  broke 
Unfaithful  Peter's  heart." 

Evening  Scripture  portion.     2  Cor.  VII.     True  repentance. 


Luke  XXIL  66  to  end. —  The  council  condemn  Christ. 

It  is  probable  that  this  examination  is  not  the  same  as  that  of  which 
St.  Matthew  gives  an  account.  That  examination  seems  to  have  taken 
place  in  the  nighty  this  in  the  day.  It  was  a  law  among  the  Jews  that 
no  sentence  pronounced  in  the  night  should  stand  good,  and  to  this 
law  Jeremiah  is  supposed  to  refer  when  he  says,  *'  Execute  judgment 
in  the  morning.''^  (xxi.  12.)  Accordingly,  the  council  assembled  at 
the  dawn  of  day  to  confirm  the  condemnation  they  had  pronounced 
during  the  hours  of  darkness.  This  council  was  called  the  sanhe- 
drim. It  consisted  of  seventy  persons,  of  whom  the  high  priest  was 
the  chief.  The  other  members  were  priests,  who  had  been  high 
priests,  or  who  were  heads  of  the  twenty-four  courses :  elders,  or 
princes  of  the  people  ;  and  scribes,  or  men  learned  in  the  law.  They 
were  all  persons  whom  the  world  revered.  Priests  who  had  a  repu 
tation  for  holiness  ;  elders  who  boasted  of  nohle  birth,  and  scribes  who 
had  acquired  great  learning ;  all  these  combined  against  the  Holy  One, 
the  Most  High,  the  only  wise  God.t 

There  were  two  members  of  that  council  who  took  no  part  in  the 
proceedings  of  their  brethren.  Nicodemus  and  Joseph  of  Arimathea 
were  honorable  counsellors  and  rulers  in  Israel.  They  were  also  dis- 
ciples of  Jesus,  though  secretly,  for  fear  of  the  Jews.  It  is  probable 
that  they  were  absent  when  the  council  met  to  condemn  the  Lord,  or 
if  present,  it  is  certain  that  they  did  not  unite  in  pronouncing  the 
guilty  sentence. 

*  It  is  written  in  the  margin,  "  He  wept  abundantly." 

t  Some  commeDtators  think  that  allusion  is  made  to  these  three  classes  in  Zecli.  xL  8i 
••Three  shepherds'  also  I  cut  off  in  one  month." 


484  THE  DEATH  OF  JUDAS.  [nov.  16 

As  Jesus  had  alrccidy  acknowledged  himself  to  be  the  Son  of  God, 
no  witnesses  were  summoned  to  appear  against  him.  His  own  con 
fession  was  enough.  When  he  was  asked,  "  Art  thou  the  Christ  ?" 
he  showed  by  his  answer  that  h(i  would  have  proved  his  claim,  had  his 
judges  been  willing  to  listen.  He  said,  ''  If  I  tell  you,  ye  will  not  be- 
lieve ;  and  if  I  also  ask  you,  ye  will  not  answer  me,  nor  let  me  go." 
On  former  occasions  he  had  asked  them  various  questions,  by  which 
he  had  shown  he  was  the  Christ,  and  that  the  Christ  was  the  Son  of 
God.  This  is  the  great  truth  that  Jesus  sealed  with  his  own  blood. 
By  confessing  it,  men  are  saved,  for  St.  John  declares,  "  Whosoever 
shall  confess  that  Jesus  is  the  Son  of  God,  God  dwelleth  in  him,  and 
he  in  God."  By  denying  this  truth  men  are  lost;  for  St.  John  also 
declares,  "  Who  is  a  liar  but  he  that  denieth  that  Jesus  is  the  Christ  ? 
He  is  anti-Christ,^''  (that  i&,  the  enemy  of  Christ,)  "  that  denieth  the 
Father  and  the  <Sow."  Do  we  believe  that  Jesus  is  the  Christ,  the  Son 
of  God  ?  If  we  believe  it,  we  cannot  feel  indifferent  on  the  subject. 
We  may  have  beheved  some  things,  and  yet  we  may  now  forget  that 
we  ever  heard  them ;  or  though  we  may  still  believe  them,  we  should 
not  be  grieved  if  we  discovered  them  to  be  false.  But  we  cannot  feel 
in  this  manner  concerning  the  great  truth  that  Jesus  is  the  Son  of  God. 
Would  it  make  no  difference  to  a  mother  whether  she  believed  that  the 
ship  containing  her  only  son  was  lost  at  sea,  or  safely  arrived  in  the 
harbor  ?  Would  not  every  stranger  by  the  first  glance  of  her  counte- 
nance discover  which  of  these  tidings  she  had  heard  ?  Those  who  be- 
lieve that  Jesus  is  the  Son  of  God,  believe  that  they  have  a  friend 
dearer  than  the  dearest  child,  and  more  powerful  than  the  mightiest 
monarch,  ever  ready,  ever  able  to  succor  them  in  time  of  need.  They 
believe  that  he  died  to  save  them,  and  lives  to  bless  them  :  that  he 
will  walk  with  them  through  the  valley  of  the  shadow  of  death,  and 
lead  them  forever  by  living  fountains  of  waters.  When  they  say,  "  I 
believe  that  Jesus  is  the  Son  of  God,"  their  hearts  burn  within  them, 
and  their  spirits  rejoice  with  joy  unspeakable  and  full  of  glory. 

Evening  Scripture  portion.     Acts  VIII.     Faith  in  the  Son  of  God, 


Matt.  XXVII.  2-10.— The  death  of  Judas. 

Should  we  not  have  supposed,  after  reading  how  Judas  betrayed 
his  Master,  that  he  was  too  much  hardened  ever  to  feel  remorse  ? 
But  the  conscience  sometimes  awakes  when  least  expected ;  for  no 
one  can  lull  it  into  so  profound  a  sleep  that  it  cannot  be  aroused. 
When  Judas  saw  that  his  Master  was  condemned  he  repented  himself. 
It  seems  then  that  he  had  hoped  that  the  Lord  would  escape,  as  he 
had  done  on  f  )rmer  occasions.     But  if  he  had  escaped,  would  the 


NOV.  16.]  THE  DEATH  OF  JUDAS.  485 

crime  of  Judas  have  been  less  heinous  ?  The  guiU  of  sin  is  not  to  be 
measured  by  its  consequences.  By  vi^hat,  then,  is  it  to  be  measured  ? 
By  its  motives. 

When  Judas  became  conscious  of  his  guilt,  how  did  he  act  ?  He 
went  to  the  chief  priests,  confessed  his  crime,  and  rejected  his  bribe. 
Was  not  this  all  he  could  do  ?  No ;  had  he  loved  Jesus  he  would 
have  done  much  more.  He  would  have  shed  such  tears  as  Peter  shed. 
He  would  have  been  willing  to  live,  bowed  down  with  the  remem- 
brance of  his  crimes,  sooner  than  have  added  to  his  ofTences  against 
his  Lord,  by  putting  an  end  to  his  own  hfe.  But  he  was  a  "  devil." 
(John  vi.  70.)  Satan  acknowledges  that  Jesus  is  the  Holy  One  of 
God,  and  Judas  did  the  same.  But  Satan  does  not  love  him  ;  neither 
did  Judas  love  the  Master  he  betrayed,  though  he  was  forced  by  re- 
morse to  declare  his  innocence. 

How  awful  must  have  been  the  expression  of  his  countenance  when 
he  entered  into  the  assembly  of  the  chief  priests  to  return  the  ill-gotten 
money  !  How  different  from  the  look  he  wore  when  he  came  to  offer 
to  betray  his  Lord  !  Then  he  felt  satanic^oy,  and  now  satanic  misery. 
His  heart  was  full  of  despair,  not  of  true  repentance,  when  he  said,  "J 
have  sinned  in  that  I  have  betrayed  the  innocent  blood  !" 

How  much  hearing  this  confession  added  to  the  guilt  of  the  chief 
priests  !  Could  they  believe  that  Jesus  was  a  wicked  man,  when  one 
of  his  most  intimate  companions  declared  to  his  own  shame  how  excel- 
lent a  Master  he  had  betrayed  ?  Was  it  not  that  he  might  bear  this 
testimony  that  Jesus  had  chosen  him  three  years  before  to  be  an  apostle  ? 

But  how  did  the  priests  receive  the  testimony?  They  rephed, 
"  What  is  that  to  us  ?  see  thou  to  that."  In  this  way  tempters  treat 
their  deluded  victims.  If  a  youth,  who  has  been  drawn  into  sin  by 
artful  companions,  were  to  go  to  them  and  say,  "  See  the  misery  you 
have  brought  upon  me."  What  would  they  answer  ?  "  See  thou  to 
that.^^  They  would  regard  his  qualms  of  conscience  as  proofs  of 
weakness  and  cowardice.  What  awful  recriminations  will  be  heard 
in  the  abode  of  despair  among  lost  spirits  !  With  what  bitterness 
will  the  tempted  reproach  their  tempters,  as  the  authors  of  their  wo  ! 

It  seems  that  the  priests  could  not  entirely  smother  the  voice  of 
conscience  in  their  bosoms,  for  they  looked  upon  the  thirty  pieces  of 
silver  cast  on  the  floor  with  abhorrence.  They  did  not  dare  to  return 
them  to  the  treasury  set  apart  for  the  expenses  of  the  temple  services, 
but  determined  to  purchase  with  them  a  burying-ground  for  strangers. 
Perhaps  they  thought  by  this  charitable  deed  to  atone  for  their  cruel 
treatment  of  an  innocent  person.  They  were  not  aware  that  they  thus  ful- 
filled a  prophecy  that  had  been  made  longbefore  by  the  prophet  Zechariah.* 

*  It  seems  that  by  some  mistake  a  writer  who  copied  this  gospel  in  early  times,  inserted 
the  name  of  Jeremy  instead  of  that  of  Zechariah.  Such  mistakes  ought  not  to  surprise, 
because  we  have  no  reason  to  expect  that  all  who  copied  the  Scriptures  shoulr'  be  preserved 
from  trifling  errors.  It  is  enough  to  know  that  all  who  wrote  them  were  guarded  from 
errors  of  every  kind. 


486  CHRIST  APPEARS  BEFORE  PILATE.  [nov.  17, 

There  was  a  piece  of  ground  near  Jerusalem  called  the  potter's  field. 
It  is  probable  that  the  soil  having  been  used  for  the  manufacture  of 
earthen  vessels,  had  become  unfit  for  cultivation,  and  could  be  ob- 
tained at  a  low  price.  At  first  it  was  set  apart  for  the  burial  of  those 
Gentiles  who  had  embraced  the  Jewish  religion,  but  who  were  consid- 
ered unworthy  to  be  buried  with  the  Jews. 

It  is  still  a  burying-place  for  Gentiles.  The  Armenian  Christians 
have  hired  it  of  the  Turks.  The  Holy  Field  (as  it  is  now  called)  lies 
near  the  deep  and  gloomy  valley  at  the  south  of  Jerusalem.  A  square 
building,  about  twelve  feet  high,  covers  half  this  little  plot  of  ground. 
Through  the  top,  which  is  open,  dead  bodies  are  let  down.  Travel- 
lers who  have  looked  into  the  building  have  seen  the  corpses  lying  be- 
neath in  various  stages  of  decay.  The  potter's  field  is  the  memorial 
of  the  low  price  at  which  the  Saviour  of  the  world  was  estimated. 
Those  who  behold  the  worthless  plot  may  well  exclaim,  "  He  was 
despised  and  rejected  of  men." 

We  know  not  what  solitary  spot  Judas  chose  for  the  commission  of 
his  last  crime.  It  seems  probable  that  he  fastened  himself  by  a  rope  to 
a  branch  of  a  tree  that  overhung  one  of  those  precipices  which  abound 
near  Jerusalem,  and  that  the  rope  breaking  by  his  weight,  he  fell  into 
the  vale  beneath.  There  his  body  became  a  horrible  spectacle,  and  a 
token  to  all  who  beheld  it  of  the  vengeance  of  God. 

On  the  same  day  that  Judas  died,  Jesus  died  also.  Nearly  at  the 
same  time  the  betrayer  and  the  betrayed  entered  into  the  presence  of 
God.  With  what  unutterable  shame  must  Judas  have  seen  his  injured 
Lord  received  with  joyful  shouts  by  redeemed  sinners  !  The  blood 
he  had  caused  to  be  shed  never  washed  his  own  soul  from  its  dark 
stains.  While  the  penitent  thief  was  ushered  spotless  into  the  pres- 
ence of  the  Most  Holy,  the  despairing  apostle  was  consigned,  with  all 
his  guilt  upon  his  head,  to  "^^5  own  place. ^''  (Acts  i.  25.)  It  has  been 
well  observed*  that  they  crossed  each  other  on  the  path.  One  who 
just  before  had  appeared  to  be  going  to  hell, — went  to  heaven  ;  and 
another  who  once  had  appeared  to  be  going  to  heaven, — went  to 
hell ! 

Evening  Scripture  portion.    Acts  I.     The  death  of  Judas. 


John  XVIII.  28-38. — Christ  appears  before  Pontius  Pilate. 

We  now  behold  the  Saviour  delivered  by  the  Jews  into  the  hands 
of  the  Gentiles.  Pontius  Pilate  was  a  Gentile.  Csesar,  the  Roman 
emperor,  who  had  conquered  the  Jewish  nation,  had  appointed  Pon- 

*  Dr.  Bennet. 


NOV.  17. J  CHRIST  APPEARS  BEFORE  PILATE.  487 

tius  Pilate  to  be  their  governor.  It  was  he  alone  who  had  the  power 
of  sentencing  any  man  to  be  put  to  death.  On  this  account  the  chief 
priests  and  elders  led  their  captive  to  his  judgment-seat ;  for  no  punish- 
ment less  than  death  would  satisfy  their  mahce.  Thus  the  saying  of 
Jesus,  signifying  what  death  he  should  die,  was  brought  to  pass.  Had 
the  Jews  put  him  to  death,  he  would  have  been  stoned;  but  it  was 
necessary  that  he  should  be  crucified.  As  our  sacrifice,  he  bore  our 
curse.  God  has  declared  in  his  word,  "  Cursed  is  every  one  that 
hangeth  on  a  tree."  Thus  Jesus,  by  hanging  on  a  cross  of  wood,  be- 
came a  curse  for  us.  (See  Gal.  iii.) 

But  when  the  Jews  brought  their  holy  prisoner  to  Pilaie,  they  re- 
fused to  enter  into  the  hall  of  judgment.  And  why  ?  Because  they 
feared  .  est  they  should  be  defiled  by  entering  into  the  dwelling  of  a 
Gentile,  and  that  they  should  not  be  able  to  keep  the  passover ;  for  that 
feast  was  celebrated  during  a  whole  week,  and  many  peace-offerings  of 
the  herd  and  of  the  flock  were  eaten,  besides  the  unleavened  bread  and 
Paschal  Lamb.  What  must  Pilate  have  thought  of  the  Jewish  reli- 
gion, when  he  saw  these  men  at  once  so  much  occupied  with  empty 
forms,  and  so  much  distorted  with  evil  passions  !  Many  think  ill  of 
the  Christian  religion  from  the  same  cause.  They  see  persons  who 
would  not  on  any  account  miss  attending  church  or  the  sacrament, 
filled  with  envy,  hatred,  malice,  and  all  uncharitableness.  The  fault, 
however,  is  not  in  the  religion,  but  in  the  hearts  of  its  professors. 

As  the  Jews  refused  to  enter  into  the  judgment-hall,  they  were  not 
present  when  Pilate  examined  their  innocent  victim.  Thus  the  Lord 
enjoyed  a  short  respite  from  their  angry  and  noisy  accusations.  They 
had  not  told  Pilate  that  Jesus  said  he  was  the  Son  of  God,  because 
they  knew  that  such  an  accusation  would  not  be  regarded  by  a  hea- 
then ;  but  they  had  accused  him  of  making  himself  a  king. 

The  first  question  that  Pilate  asked  the  Lord  was,  "  Art  thou  the 
king  of  the  Jews  ?"  The  holy  prisoner  did  not  refuse  to  answer  the 
question.  He  made  a  good  confession  before  Pontius  Pilate,  and  ac- 
knowledged that  he  was  a  King.  What  an  opportunity  Pilate  now 
enjoyed  of  hearing  the  truth  to  the  saving  of  his  soul !  Like  the  wo- 
man of  Samaria,  he  was  now  conversing  with  a  stranger  who  could 
teach  him  all  things.  The  Lord  was  willing  to  answer  his  questions, 
and  to  enlighten  his  ignorance  ;  but  Pilate  was  not  willing  to  hsten  to 
his  voice.  He  broke  off  the  conversation  abruptly.  Though  he 
asked,  "  What  is  truth  ?"  he  did  not  wait  for  an  answer.  How  unlike 
he  was  to  the  Samaritan,  who  left  the  Saviour  only  that  she  might  call 
together  the  men  of  her  cily  to  hear  his  wonderful  words  !  Had  Pikite 
acted  as  she  did,  he  might  have  lost  his  monarch's  favor, — he  might 
have  incurred  the  Jews'  displeasure, — he  might  have  forfeited  his 
honors  and  even  his  life,  but — he  would  have  saved  his  soul.  What 
must  he  now  think  of  his  conduct  on  that  occasion  !  A  price  was  then 
put  into  his  hand  to  buy  wisdom,  but  he  had  no  heart  for  it.  Jesus 
knew  this  when  he  said  to  him,  "  Every  one  that  is  of  the  truth  hear- 


488  CHRIST  APPEARS  BEFORE  HEROD.  [nov.  1». 

eth  my  voice."     Pilate  was  not  of  the  truth,  therefore  he  did  not  hear 
his  voice. 

Those  only  are  of  the  truth  who  love  the  truth  ;  all  others  turn  a\A  ay 
their  ears  from  hearing  it.  Multitudes  have  opportunities  of  hearing 
the  truth,  who  will  not  hear  it.  Though  conscience  tells  them,  "  This 
is  the  truth,"  they  find  excuses  for  neglecting  it.  They  say,  "  I  have 
no  time,"  or,  "  I  shall  offend  my  relations,"  or  *'  I  shall  injure  my  bu- 
siness," or  "  I  am  too  young,  too  gay,  and  too  happy ;"  and  they  often 
end  by  saying,  J'  It  is  too  laieJ^  There  was  one  who  made  this  awful 
answer  to  the  last  messenger  of  mercy  who  approached  his  dying  bed, 
"  It  is  too  late." 

Evening  Scripture  portion.    Prov.  VIII.    Heavenly  loisdom. 


Luke  XXIII.  4-12. — Christ  appears  before  Herod. 

The  Lord  Jesus  stood  before  the  tribunals  of  four  judges.  Two  of 
them  were  priests,  Annas  and  Caiaphas  ;  and  two  were  rulers,  Pilate 
and  Herod.  Of  Annas,  we  know  nothing,  except  that  he  did  not  un- 
bind his  sacred  prisoner.  For  it  is  written,  "  Now  Annas  had  sent 
him  bound  unto  Caiaphas,  the  high  priest."  (John  xviii.  24.)  But  of 
the  other  three  we  hear  much.  Though  all  of  them  were  wicked  men, 
they  were  not  equally  guilty,  for  they  had  not  equal  light,  nor  did 
they  reach  the  same  point  in  crime.  Pilate  was  an  ignorant  heathen  : 
Herod  had  been  instructed  by  John  the  Baptist :  Caiaphas  had  enjoyed 
frequent  opportunities  of  hearing  the  Son  of  God  himself ;  for  his  of- 
fice obliged  him  to  spend  the  whole  of  every  day  at  the  temple,  where 
the  Lord  taught  so  often,  and  wrought  so  many  miracles.  The  hearts 
of  these  three  men  were  set  against  the  Saviour,  just  in  proportion  to 
their  knowledge  of  his  truth.  Pilate  knew  nothing  of  the  Lord,  and 
he  was  desirous  to  release  him.  Herod  knew  something  of  him,  and 
he  cared  not  what  became  of  him.  Caiaphas  knew  much,  and  he  was 
bent  upon  his  destruction.  It  is  not  hearing  of  Christ  that  softens  the 
heart,  nor  seeing  him,  nor  listening  to  his  own  words.  The  Holy 
Spirit  alone  can  make  the  wicked  heart  of  man  love  the  Saviour.  We 
shall  often  find  that  those  who  have  been  religiously  educated,  and  who 
have  heard  the  gospel  many  years,  are  greater  enemies  to  Christ  than 
the  ignorant  world. 

But  though  Pilate  did  not  hale  Jesus,  he  had  a  share  in  his  murder. 
Caiaphas  accused  him, — Herod  made  no  effort  to  release  him,  and  Pi- 
late condemned  him.  Each  was  actuated  by  diiferent  motives.  Caia- 
phas was  under  the  dominion  of  envy ;  Herod  was  in  a  hardened, 
unbelieving,  arrogant  state  of  mind  ;  and  Pilate  was  afraid  of  exasper- 
ating the  Jews,  aad  of  incurring  the  displeasure  of  the  Roman  em- 


NOV.  19.]  PILATE'S  WIFE.  489 

peror.  Soon  all  these  wicked  judges  were  hurled  from  their  high 
seats,  deprived  of  their  shining  honors,  and  plunged  in  deep  disgrace. 
Herod  and  Pilate  were  banished  to  distant  countries.  The  end  of 
Caiaphas  is  not  known. 

There  was  one  circumstance  in  Herod's  case  which  aggravated  his 
guilt.  He  was  once  under  religious  impressions.  There  was  a  time 
when  he  heard  John  gladly,  and  did  many  things  that  were  right ;  but 
there  was  a  sin  that  he  would  not  renounce.  He  refused  to  part  with 
the  wicked  Herodias,  his  brother's  wife.  What  was  the  consequence  ? 
His  good  impressions  wore  off,  and  his  heart  grew  harder  than  before. 
He  shut  up  John  in  prison,  then  beheaded  him,  and  at  last  derided  the 
Son  of  God.  Behold  him  encouraging  his  soldiers  in  turning  that 
blessed  and  sorrowful  sufferer  into  ridicule  !  Had  he  known  who 
stood  before  him,  he  might  have  asked  of  him,  and  he  might  have 
obtained  the  pardon  of  his  sins.  The  blood  that  Jesus  shed  could 
have  washed  his  guilty  hand  and  heart,  even  from  the  stains  of  the 
Baptist's  blood.  But  he  had  smothered  the  reproaches  of  conscience, 
and  brought  himself  to  regard  religion  as  a  fable.  Instead  of  being 
afraid  of  seeing  Jesus,  whose  faithful  servant  he  had  murdered,  he 
was  exceedingly  glad.  But  he  will  be  exceedingly  sorry  the  next 
time  he  beholds  him  ;  for  then  he  will  find  the  awful  threatening  ful- 
filled, "  I  will  laugh  at  your  calamity,  and  mock  when  your  fear  com 
eth."     (Prov.  i.) 

The  case  of  Herod  is  not  uncommon ;  there  are  many  who  once 
received  good  impressions,  and  who  once  struggled  with  strong  con 
victions,  who  are  now  grown  hard,  scornful,  and  hostile.  They  would 
not  obey  the  truth,  and  therefore  they  tried  to  disbelieve  it,  and  they 
have  succeeded.  No  sermons  now  make  them  tremble,  no  afflictions 
now  touch  their  hearts ;  they  are  steeled  against  warnings  and  per- 
suasions, against  mercies  and  judgments.  We  earnestly  hope  that 
there  is  no  one  among  us  in  this  hardened  state.  But  if  there  are  any 
who  are  now  resisting  the  convictions  of  conscience,  who  can  tell  how 
hard  their  hearts  may  become  ! 

• 

Evening  Scripture  portion.     Heb.  III.     The  danger  of  unbelief. 


Matt.  XXVH.  15-19.— Pilate's  wife, 

Pilate  felt  reluctant  to  condemn  Christ.  He  resorted  to  various 
expedients  in  order  to  save  himself  from  passing  the  unjust  sentence. 
He  sent  Jesus  to  Herod  ;  but  Herod  sent  him  back.  He  next  ap- 
pealed to  the  people.  He  knew  that  it  was  envy  of  the  people's 
attachment  to  their  favorite  teacher,  that  had  caused  the  priests  to  de- 

62 


490  PILATE'S  WIFE.  [  N  ;  v .  1 9 

liver  him  up.  Therefore  he  hoped  that  the  people  would  deiiiand  liis 
release,  in  preference  to  that  of  the  notorious  robber,  called  Barabbas. 
But  why  did  not  Pilate,  instead  of  resorting  to  these  expedients,  sim- 
ply and  boldly  say,  "  I  will  not  condemn  an  innocent  man  ?"  He  had 
not  courage  to  face  the  opposition  of  the  Jews  ;  therefore  he  endeav- 
ored to  slip  out  of  his  difficulties.  Have  we  never  acted  in  a  similar 
manner  ?  When  convinced  that  it  was  our  duty  without  delay  to  take 
a  certain  step,  have  we  never  thought,  *'  I  will  wait,  in  hopes  that  some 
circumstance  may  arise  to  save  me  from  this  trial  V'  But  God  usually 
defeats  these  plans,  and  brings  us  into  such  a  position  that  we  must 
take  a  decided  part,  either  for  good  or  evil. 

Pilate  was  in  a  state  of  great  perplexity,  when  a  message  arrived 
that  increased  his  trouble.  His  wife  sent  unto  him,  saying,  *'  Have 
thou  nothing  to  do  with  this  just  man,  for  I  have  suffered  many  things 
in  a  dream  because  of  him."  This  message  was  a  merciful  warning 
from  God  to  deter  him  from  committing  the  crime  to  which  he  was 
tempted. 

It  is  not  recorded  that  any  woman  took  part  against  the  Lord  while 
he  was  on  earth.  There  was  no  Herodias  to  promote  his  death, 
though  there  was  one  to  ask  for  the  head  of  John  the  Baptist.  In  this 
appointment,  we  can  trace  the  mercy  of  God  to  woman.  Eve,  by  her 
counsels  to  her  husband,  ruined  the  world.  This  circumstance  cast 
a  deep  shade  upon  the  character  of  woman.  Pilate's  wife,  by  her 
counsels,  endeavored  to  save  her  husband  from  sharing  in  the  world's 
greatest  crime.  It  is  remarkable  that  Pilate's  wife  should  be  favored 
by  a  dream  from  heaven,  for  in  all  probability  she  was  a  heathen  ;  but 
God  often  works  in  the  minds  of  those  who  know  him  very  imperfectly. 

There  are  many  dreams  which  are  not  worthy  of  regard  ;  they  come 
(Solomon  says,  Eccles.  v.  3)  through  the  multitude  of  business,  and 
are  full  of  confusion  and  impossibilities.  But  the  dream  of  Pilate's 
wife  was  of  a  different  kind.  It  w^as  sent  by  God  to  instruct  her 
ignorance  and  to  awaken  her  fears.  She  suffered  many  things  in  her 
dream ;  we  know  not  what  things  ;  but  they  were  terrible,  and  they 
were  all  connected  with  a  just  man  then  standing  before  her  husbartd's 
tribunal.  What  must  have  been  her  feelings,  when  she  found  her 
message  had  been  disregarded,  and  that  the  Just  One  was  condemned  ! 
When  the  darkness  overspread  the  earth  at  noon,  she  must  have  sus- 
pected its  cause.  We  should  like  to  know  whether  she  ever  truly  be- 
lieved in  the  Saviour,  or  whether  her  alarm  passed  away  without  ma- 
king any  saving  impression  on  her  soul.  Did  she  afterwards  hear  the 
preaching  of  the  apostles  ?  We  know  not.  Her  history  is  not  related 
in  the  Scriptures.  The  only  event  of  her  life  that  is  recorded,  leads 
us  to  hope  that  she  found  mercy.  It  was  her  privilege  on  earth  to 
plead  in  behalf  of  the  slandered  Saviour,  when,  with  the  exception  of  a 
few  disciples,  the  world  were  combined  against  him.  We  hope  it  is 
her  blessed  portion  to  worship  him  in  heaven,  amidst  countless  adoring 
hosts.     She   suffered  many  things  in  a  dream  because  of  him ;  we 


NOV.  20.]  BARABBAS.  491 

hope  that  she  now  knows  that  he  suffered  many  more  things  on  a  cross 
for  her  sins. 

Evening  Scripture  portion.     Rev.  VI.    Martyrs  and  persecutors. 


Matt.  XXVII.  20-25. — The  multitude  prefer  Barabbas  to  Christ. 

What  guilt  there  was  in  the  short  answer  the  people  made  to  Pi- 
late's inquiry  !  "  Barabbas."  It  was  the  name  of  a  murderer ;  yet 
they  preferred  that  murderer  to  him  who  came  to  give  life  unto  the 
world.  It  was  not  o^e  man  only  who  made  this  wicked  choice,  but  a 
whole  multitude.  Is  not  this  a  proof  that  the  heart  of  man  is  desper- 
ately wicked  ?  The  most  lovely  of  all  Beings  clothed  himself  in  a 
human  form,  and  a  whole  multitude  preferred  a  murderer  before  him. 
Could  we  have  seen  the  meek  and  holy  countenance  of  the  Son  of 
God,  and  then  have  beheld  the  degraded,  abject,  brutal  looks  of  the 
wicked  Barabbas,  we  should  have  said,  "  It  is  impossible  that  men 
can  prefer  that  vile  criminal  to  the  righteous  Saviour."  Did  any  of  the 
blind  whom  Jesus  had  restored  to  sight  join  in  the  cry,  "  Not  this  man, 
but  Barabbas  ?"  Did  any  tongue  that  he  had  loosed  exclaim,  "  Let 
him  be  crucified  ?"  We  hope  that  no  such  act  of  ingratitude  was  com- 
mitted ;  we  hope  that  Bartimeus  was  weeping  in  some  secret  place, 
as  well  as  the  women  who  had  followed  him  to  Jerusalem.  But  when 
we  consider  what  numerous  miracles  Jesus  had  wrought  in  the  temple, 
we  must  conclude  that  many  of  the  multitude  had  received  great  bene- 
fits from  his  gracious  hands.  How  many  helpless  parents,  and  droop- 
ing children,  had  been  restored  by  Him  to  health  and  joy  !  but  all  his 
mercies  were  now  forgotten,  and  only  the  crimes  of  which  he  was  ac- 
cused were  remembered.  What  is  man  ?  Changeable,  base,  ungrate- 
ful. Judas  preferred  thirty  pieces  of  silver  to  his  divine  Master ;  the 
multitude  a  murderer  to  their  Benefactor  I 

Pilate  was  astonished  at  the  mad  violence  of  the  people.  He  feared 
to  resist  their  clamor,  lest  his  own  life  should  fall  a  sacrifice  to  their 
fury ;  yet  he  was  so  deeply  impressed  with  a  sense  of  the  injustice  of 
the  deed  he  was  going  to  commit,  that  he  took  water,  and  washed  his 
hands  before  them  all,  saying,  "  I  am  innocent  of  the  blood  of  this 
just  person  ;  see  ye  to  it."  But  could  that  water  cleanse  his  hands 
from  guilt  ?  O  no.  Pilate  had  power  to  release  the  prisoner  ;  he  was 
bound  to  exert  that  power.  It  was  not  sufl^icient  for  him  to  bear  his 
testimony  against  evil.  Pilate's  wife  could  do  no  more  than  lift  up  her 
feeble  voice  on  behalf  of  the  innocent ;  but  Pilate  could  have  said. 
"  I  will  defend  him  with  the  last  drop  of  my  blood."  How  blessed 
would  he  then  have  been,  though  he  had  been  torn  to  pieces  by  the 


492  THE  BAND  OF  SOLDIERS  MOCK  CHRIST.  [nov.  21 

exasperated  multitude  !  That  day  he  would  have  been  with  Jesus  in 
Paradise. 

Who  can  hear,  without  a  thrill  of  horror,  the  curse  which  the  Jew- 
ish nation  invoked  on  their  own  heads,  when  they  answered,  "  His 
blood  be  on  us,  and  on  our  children  !"  They  intended  to  say,  *'  If  he 
be  innocent,  we  will  bear  the  guilt  of  his  murder ;  but  we  are  sure 
that  he  is  not  innocent."  God  heard  the  awful  words.  Forty  years 
afterwards,  the  Romans  conquered  Jerusalem.  Blood  then  flowed  in 
such  torrents  through  the  streets,  that  it  extinguished  many  a  burning 
pile  ;  and  crosses  were  erected  in  such  numbers  around  the  walls,  that 
there  was  no  more  room  in  which  to  place  them,  nor  wood  of  which 
to  construct  them.  But  who  could  have  thought,  that  in  that  horrible 
curse  a  blessing  also  was  contained  !  They  cried,  "  His  blood  be  upon 
us ;"  but  the  Saviour  .interceded,  that  it  might  wash  them  from  their 
sins.  A  time  shall  come,  when  that  precious  blood  shall  wash  the 
whole  nation  from  their  iniquities  ;  and  ''  so  all  Israel  shall  be  saved." 
(Rom.  xi.  26.) 

To  every  soul  who  hears  the  gospel,  the  blood  of  Jesus  shall  prove 
either  a  curse  or  a  blessing.  It  must  be  upon  us,  either  to  increase 
our  guilt,  or  to  wash  it  away.  Let  us  not  be  satisfied  with  thinking, 
"  How  wicked  the  Jews  were  to  shed  that  blood  !"  It  was  shed  that 
we  might  wash,  and  be  clean.  Jesus  lives  to  wash  with  his  own  hands 
those  for  whom  he  shed  his  own  blood.  The  apostle  John  says, 
"  Unto  him  that  loved  us,  and  washed  us  from  our  sins  in  his  own 
blood."  (Rev.  i.)  Let  every  sinner  come  to  this  Saviour,  and  bathe 
in  this  fountain.     Let  each  learn  to  say, 

"  My  Saviour  died  upon  the  tree, 

And  sank  for  me  beneath  the  flood  ; 
My  sins  are  cast  into  this  sea, 

Of  love,  of  sorrows,  and  of  blood." 

Hymn  283.     Collection  by  Rev.  J.  H.  Evans 

Evening  Scripture  portion. 
Psalm  CIX.     Curses  denounced  on  Christ's  enemies. 


Matt.  XXVII.  26-SO.— The  band  of  soldiers  mock  Christ. 

Barabbas  was  released,  and  Jesus  was  delivered  up  to  be  crucified. 
We  know  nothing  of  the  future  history  of  Barabbas.  We  know  not 
whether  he  ever  believed  in  him,  who  was  led  to  execution,  when  he 
himself  was  permitted  to  live.  But  there  have  been  some  as  guilty  as 
Barabbas,  who  have  believed  ;  and  they  have  felt  that  if  Jesus  had  not 
been  crucified,  they  would  never  have  been  released  from  the  ever- 
lasting prison-house  of  sin  and  death. 


0?  THE 


NOV,  21.j  THE  BAND  OF  SOLDIERS  MOCK  CHRIST.  493 

Before  Jesus  was  crucified,  he  was  scourged.  It  was  the  custom  to 
treat  criminals  in  this  barbarous  manner.  The  scourge  was  a  sharp 
and  torturing  instrument,  frequently  composed  of  the  nerves  of  oxen, 
and  the  bones  of  sheep.  The  poor  sufferer  was  fastened  to  a  post, 
with  his  hands  tied  behind  him,  while  the  executioners,  with  all  their 
might,  covered  his  whole  body  with  their  cruel  strokes.  Amongst  the 
Jews  there  was  a  law  forbidding  more  than  forty  strokes  to  be  inflicted 
at  one  time  ;  but  amongst  the  Romans  there  was  no  such  law.  We 
know  not  how  many  strokes  lacerated  the  sacred  flesh  of  our  Divine 
Lord.  It  was  then  that  he  meekly  "gave  his  back  to  the  smiters." 
(Is.  1.  6.)  It  was  then  that  the  plowers  plowed  on  his  back,  and  made 
long  their  furrows.  (Ps.  cxxix.  3.)  But  there  was  a  healing  virtue  in 
those  stripes.  The  blood  that  flowed  from  those  wounds,  heals  the 
wounds  of  sin  in  the  human  heart.  It  is  written,  *'  With  his  stripes 
we  are  healed."  It  is  indeed  wonderful  that  stripes  should  heal.  But 
those  who  are  harassed  by  the  remembrance  of  past  sins,  may  find 
that  the  stripes  of  Jesus  can  restore  peace  to  their  souls.  The  inno- 
cent Lamb  of  God  was  wounded  in  our  stead,  and  if  we  beheve  in 
him,  we  shall  be  healed. 

No  pity  was  awakened  in  the  hearts  of  the  Roman  soldiers,  by  the 
sight  of  the  Redeemer's  sufferings.  After  the  scourging  was  over, 
Jesus  was  taken  back  into  the  magnificent  hall  of  Pilate,  and  was  sur 
rounded  by  the  whol^  hand  of  soldiers,  in  number  at  least  six  hundred 
This  was  the  third  time  that  he  had  been  publicly  mocked.  The  ser- 
vants of  the  high  priest  had  derided  his  wisdom.  Herod,  with  his  men 
of  war,  had  mocked  his  innocence,  by  clothing  him  in  a  white,  or  gor- 
geous robe  ;  and  now  Pilate's  soldiers  scoffed  at  his  royal  dignity,  by 
clothing  him  in  a  scarlet  robe,  and  adorning  him  with  a  crown  of 
thorns.  The  soldiers  themselves  had  platted  this  crown.  They  had 
taken  some  twigs  of  a  plant  that  bore  spikes,  and,  with  the  ingenuity 
of  fiends,  had  contrived  to  give  pain  to  their  victim,  while  they  in- 
dulged their  own  mirth.  Some  of  the  faithful  followers  of  Jesus  have 
thought  of  this  crown  while  enduring  the  same  kind  of  sufferings. 
When  a  crown,  not  made  of  thorns,  but  of  paper,  and  painted  with 
the  figures  of  three  devils,  was  placed  on  the  head  of  the  martyr,  John 
Huss,  he  said,  "  I  am  glad  to  wear  this  crown  of  ignominy,  for  the 
sake  of  him  who  wore  a  crown  of  thorns."  He  felt  that  the  Saviour's 
torments  were  sharper  than  his  own  ;  he  felt,  also,  that  it  was  for  his 
sake  that  the  thorns  pierced  the  Saviour's  brow.  Yes  !  It  was  for  us 
that  Jesus  wore  a  crown  of  thorns.  No  evil  thought  had  ever  pro- 
ceeded from  his  divine  mind.  It  was  to  atone  for  our  offences  that  the 
blood  trickled  down  his  sacred  cheeks.  He  who  suffered  all  these 
pangs,  and  bore  all  these  insults,  was  God,  the  God  who  made  us, 
who  gives  us  breath,  who  upholds  the  worlds  !  What  must  sin  be  to 
require  such  an  atonement !  It  must  be  infinitely  evil.  And  what 
must  Jesus  be,  to  be  wilHng  to  offer  this  atonement !  He  must  be  in- 
finitely good.     The  day  is  coming,  when  he  will  appear  adorned  with 


494  PILATE  SHOWS  CHRIST  TO  THE  JEWS.  [nov.  22. 

many  crowns,  but  not  one  of  them  composed  of  thorns.  Then  every 
knee  shall  bow  to  him,  not  in  cruel  mockery,  but  with  deep  awe,  and 
call  him  Lord,  to  the  glory  of  God  the  Father. 

Evening  Scripture  portion.     Ps.  CXXIX.  CXXX.     The  stripes  of  Jems. 


John  XIX.  4-9. — Pilate  shows  Christ  in  his  royal  robes  to  the  Jews. 

The  Jews  did  not  witness  the  torments  Jesus  suffered  among  the 
soldiers,  because  they  would  not  enter  into  the  judgment-hall.  It 
would  have  gratified  their  malice  had  they  seen  the  profane  scoffers 
bending  their  knees  in  pretended  homage.  When  Pilate  beheld  the 
bleeding  sufferer,  he  hoped  that  the  sight  would  melt  the  hearts  of  his 
enemies,  and  therefore  he  brought  him  forth  into  the  open  place  and 
said,  "  Behold  the  man."  Can  we  conceive  the  appearance  of  the 
Man  Christ  Jesus  at  this  moment  ?  We  know  that  he  wore  over  his 
shoulders  a  robe  of  purple  and  scarlet,  and  a  crown  of  thorns  upon  his 
head.  We  may  form  some  idea  of  his  weak  frame,  bowed  down  with 
the  anguish  of  the  scourge,  and  of  his  sorrowful  features,  suffused  with 
blood;  but  we  cannot  imagine  the  holy  and  subdued  expression  of  his 
countenance.  No  sinful  feeling  had  ever  clouded  his  brow,  or  ruffled 
one  feature  of  his  face  ;  sorrow  alone  had  marred  that  sacred  visage. 

But  the  sight  of  their  mangled  victim  did  not  touch  the  cruel  hearts 
of  the  Jews.  They  cried  out,  *'  Crucify  him,  crucify  him."  Then 
Pilate  said,  "  Take  ye  him,  and  crucify  him."  His  object  was  not  to 
shield  the  sufferer,  but  himself.  If  he  could  avoid  having  any  hand  in 
the  deed,  he  was  willing  to  allow  it  to  be  done.  Pilate  was  a  selfish 
and  unrighteous  man.  He  felt  no  generous  concern  for  the  innocent ; 
though  fear  impelled  him  to  plead  in  his  behalf. 

This  fear  was  increased  when  the  Jews  cried  out,  "  He  made  him- 
self the  Son  of  God."  It  now  flashed  across  Pilate's  mind  that  this 
extraordinary  man  might  really  be  a  divine  person.  He  desired  to 
speak  with  him  again  in  the  judgment-hall.  What  a  question  he  pro- 
posed when  he  said  to  the  Son  of  God,  *'  Whence  art  thou  ?"  How 
astonished  Pilate  would  have  been  had  his  injured  prisoner  described 
the  glories  of  the  place  whence  he  came  !  But  he  would  not  even 
answer  the  question.  And  why  not  ?  On  a  former  occasion  he  had 
answered  some  of  Pilate's  important  inquiries  ;  but  since  then  his  un- 
righteous judge  had  done  violence  to  his  own  conscience,  and  had  re 
sisted  the  warning  sent  in  a  dream.  He  had  commanded  the  innocent 
to  be  scourged,  and  had  suffered  him  to  be  tormented  by  a  barbarous 
crew.  Those  who  shut  their  eyes  to  the  light,  will  soon  find  that  light 
begin  to  wane.     When  we  will  not  attend  to  the  voice  of  conscience, 


KOV.  23.]  PILATE  DELIVERS  UP  CHRIST.  495 

or  to  the  warnings  of  God,  we  must  expect  to  be  left  to  pursue  the 
way  of  destruction. 

It  was  a  sign  that  God  was  angry  with  Pilate  when  Jesus  forbore 
to  tell  him  whence  he  was.  He  had  told  his  disciples  that  he  was 
with  the  Father,  and  that  he  came  into  the  world.  It  is  the  thought 
of  his  original  greatness  that  makes  his  abasement  so  wonderful.  If 
we  read  the  first  chapter  of  Genesis,  containing  an  account  of  the 
Creation,  and  then  read  the  nineteenth  chapter  of  John,  describing  the 
Crucifixion,  we  must  be  amazed  to  behold  the  same  Being  performing 
so  vast  a  work,  and  then  enduring  such  deep  humiliation. 

Evening  Scripture  portion.     Is.  LII.     The  visage  marrea. 


John  XIX.  10-16. — Pilate  delivers  up  Christ  to  be  crucified. 

These  were  Pilate's  last  efforts  to  obtain  the  release  of  his  prisoner. 
We  must  feel  compassion  for  this  wretched  governor,  as  he  runs  to  and 
fro,  seeking  some  new  mode  to  extricate  himself  from  his  difficulty. 
The  path  to  true  happiness  and  everlasting  glory  lay  open  before  him, 
but  he  had  no  heart  to  walk  in  it.  He  threw  away  the  golden  oppor- 
tunity that  was  presented  to  him  of  defending  the  most  glorious  of 
Beings,  placed  for  a  season  beneath  the  shelter  of  his  arm. 

How  base  and  how  absurd  was  his  arrogant  boast — "  Knowest  thou 
not  that  I  have  power  to  crucify  thee,  and  power  to  release  thee." 
The  Lord  in  his  answer  gave  him  a  lesson  calculated  to  humble  his 
proud  spirit.  "  Thou  couldest  have  no  power  at  all  against  me,  ex- 
cept it  were  given  thee  from  above^  To  this  humiliating  declaration 
he  added  a  solemn  warning,  "  He  that  delivered  me  unto  thee  hath 
the  greater  sin."  Then  Pilate  had  some  sin.  He  who  was  counted 
as  a  criminal  accused  his  judge  of  sin  !  That  judge  was  compelled 
to  say  of  his  prisoner,  "  I  find  no  fault  in  him."  But  the  reputed 
criminal  found  great  fault  in  his  judge.  Yet  not  the  greatest.  The 
high  priest,  who  had  delivered  him  up  to  Pilate,  had  the  greater  sin. 
There  are  then  degrees  of  sin.  Why  was  the  high  priest  more  guilty 
than  Pilate  ?  Because  he  had  gone  out  of  his  way  to  destroy  Jesus, 
whereas  Pilate  had  been  called  to  pronounce  sentence  in  the  regular 
execution  of  the  office  to  which  he  "  was  ordained  of  God."  (Rom. 
xiii.  1.)  There  were  many  other  circumstances  that  increased  the  sin 
of  Caiaphas  ;  his  knowledge  of  the  Scriptures,  his  malicious  motives, 
and  his  false  accusations.  God  knows  all  the  aggravating  circum- 
stances of  our  sins,  and  all  the  palliating  circumstances  also.  He 
estimates  our  temptations,  and  forms  an  exact  judgment  of  our  degree 
of  guilt.  When  we  run  to  meet  temptation,  we  are  more  guilty  than 
when  we  yield  to  a  temptation  that  overtakes  us.     But  even  then  w© 


496  SIMON  BEARS  THE  CROSS.  [noV.  24. 

are  guilty.  There  is  a  way  of  escape  for  every  tempted  person.  No 
creature  is  so  hemmed  in  by  temptations,  that  he  could  not  escape,  if 
he  were  to  look  to  God  for  aid.  For  we  have  this  promise,  "  God  is 
faithful,  who  will  not  suffer  you  to  be  tempted  above  that  ye  are  able  ; 
but  will  with  the  temptation  also  make  a  way  to  escape,  that  ye  may 
be  able  to  bear  it."     (1  Cor.  x.  13.) 

Pilate  might  have  escaped  from  all  his  perplexities  ;  but  instead  of 
escaping,  he  became  each  moment  more  entangled  in  the  net.  It  is 
melancholy  to  view  him  making  his  last  struggle  against  his  fatal 
temptation.  He  left  the  judgment-hall  accompanied  by  his  prisoner, 
and  took  his  seat  on  the  *'  Pavement."  It  is  supposed  this  was  a  cov- 
ered balcony,  the  floor  of  which  being  covered  with  Mosaic  work,  it 
acquired  the  name  of  the  Pavement.  From  this  high  seat  he  appealed 
for  the  last  time  to  the  furious  multitude,  saying,  "  Shall  I  crucify 
your  King?"  The  reply  was,  "We  have  no  king  but  Caesar."  Then 
Pilate  gave  up  his  innocent  victim,  and  the  soldiers  took  him  and  led 
him  away.  What  must  have  been  the  feelings  of  the  unjust  governor, 
as  he  beheld  the  enemies  rejoicing  over  their  prey  !  Can  the  events  of 
that  day  have  ceased  to  haunt  him  during  the  remainder  of  his  life? 
But  his  calamity  was  near  to  come,  and  his  affliction  hasted  fast. 
(Jer.  xlviii.  16.)  Two  years  afterwards  he  lost  the  favor  of  the  em- 
peror, and  was  banished  into  a  distant  province,  where,  it  is  said,  he 
put  an  end  to  his  own  life.  It  is  to  be  feared  that  it  would  have  been 
good  for  him  if  he  had  never  worn  a  royal  robe — if  he  had  never  seen 
the  Son  of  God. 

Evening  Scripture  portion.     Is.  LIX.    Judgments  on  ChrisVs  enemies. 


Mark  XV.  20,  21. — Simon  hears  the  cross. 

We  have  entered  upon  a  new  scene  in  our  Lord's  sufferings.  Be- 
hold him  now  on  his  way  to  Calvary,  the  place  of  his  crucifixion  !  The 
evening  before  had  been  spent  in  the  upper  room  at  Jerusalem, — the 
night  in  the  garden  at  Gethsemane,  and  in  the  palace  of  the  high 
priest, — and  the  early  morning  in  the  judgment-hall  of  Pilate.  What 
a  variety  of  sorrows  had  he  undergone  in  these  places  !  At  the  supper 
table  and  in  the  garden  his  soul  was  troubled — in  the  palace  and  the 
judgment-hall  his  body  was  buffeted,  spit  upon,  and  wounded. 

Before  he  sat  out  on  his  last  painful  journey,  the  royal  robe  was 
taken  from  his  shoulders,  and  his  own  garments  placed  upon  them ; 
but  we  do  not  know  whether  the  crown  of  thorns  was  removed  from 
his  bleeding  brows.     It  is  probable  that  the  cruel  soldiers  suffered  that 


NOV.  24.]  SIMON  BEARS  THE  CROSS.  497 

instrument  of  torture  to  remain.  They  little  knew  that  it  was  the 
badge  of  his  real  dignity. 

"  And  he,  bearing  his  cross,  went  forth."  (John  xix.  47.)  The  Jews 
were  accustomed  to  see  criminals  laden  with  their  crosses,  going  to  the 
place  of  execution,  and  generally  offered  the  grossest  insults  to  the 
unhappy  sufferers  as  they  proceeded  on  their  way.  There  can  be  no 
doubt  that  the  soldiers  who  had  before  tormented  Jesus,  now  pursued 
him  with  unrelenting  barbarity.  But  it  seems  they  found  their  victim 
could  scarcely  move  beneath  his  painful  load.  Fastings  and  watchings, 
prayers  and  tears,  had  dried  up  the  strength  of  the  Son  of  Man.  He 
was  now  in  the  state  which  David  described  in  Ps.  cii.  5.  "  By  rea- 
son of  the  voice  of  my  groaning,  my  bones  cleave  to  my  skin." 

But  would  the  soldiers  help  him  to  carry  his  heavy  cross  ?  No  ;  it 
was  too  shameful  a  burden  for  them  to  bear,  or  even  to  touch. 

At  this  moment  they  met  a  man  named  Simon,  a  native  of  Africa, 
(the  land  of  accursed  Ham.)  "  Him  they  compelled  to  bear  his  cross." 
We  cannot  be  certain  that  Simon  was  unwilling  to  bear  it,  for  the 
choice  was  not  given  to  him.  The  soldiers  commanded  him  to  do  this 
public  service.  Whether  Simon  was  an  enemy  or  a  friend  to  the  Sa- 
viour, or  altogether  a  stranger  to  his  name  and  character,  we  know 
not.  It  is  evident,  however,  that  he  had  not  joined  in  the  cry  of 
*'  Crucify  him,  crucify  him,"  for  he  was  coming  out  of  the  country,  as 
Jesus  was  leaving  the  city. 

At  the  time  it  was  thought  a  degrading  office  to  bear  the  cross  of  the 
despised  Jesus  ;  but  afterwards  it  was  regarded  as  a  distinguished 
honor.  The  sons  of  Simon  were  known  as  the  sons  of  the  man  who 
bare  the  Redeemer's  cross.  Simon  himself  will  never  be  forgotten, 
because  he  was  the  Saviours  cross-bearer.  How  many  angels  in 
heaven  would  joyfully  have  taken  his  place,  if  they  could  have  ob- 
tained permission  !  We  may  believe  that  there  were  some  on  earth 
who  would,  if  they  might,  have  borne  their  Lord's  burden,  and  shared 
his  reproach.  Would  not  the  women  who  followed  him  weeping, 
gladly  have  succored  him  ?  And  Peter,  too,  now  lamenting  his  base 
denial, — and  the  loving  John,  would  not  they  have  helped  to  bear  the 
cross,  had  not  the  fear  of  the  brutal  soldiers  and  malicious  priests  kept 
them  at  a  distance  !  Do  we  think  we  should  have  been  desirous  to 
occupy  Simon's  place  ? 

Though  our  Lord  is  not  now  fainting  beneath  the  weight  of  his  cross, 
his  name  is  still  despised,  and  his  people  persecuted.  He  delights  to 
see  us  wiUing  to  bear  shame  for  his  sake.  Some  have  humbled  them- 
selves to  the  very  dust  that  they  might  please  him.  Dober,  the  Mora- 
vian missionary,  intended  to  sell  himself  for  a  slave,  that  he  might 
teach  the  negroes  the  way  of  salvation.  Circumstances  prevented 
him  fulfilling  his  intention;  but  if  he  had,  would  he  have  cegraded 
himself?  To  bear  the  cross  of  Jesus,  and  to  share  his  reproach,  is 
reckoned  in  heaven  more  honorable  than  to  govern  kingdoms,  or  to 
discover  worlds.     Whether  Simon  knew  it  or  not,  no  monarch  on  his 

63 


498  THE  WEEPING  WOMEN.  [nov    25. 

throne  occupied  a  place  of  such  distinction  as  he  did  when  bearing  the 
cross  of  the  Nazarene. 

Evening  Scripture  portion.     Ps.  CII.     The  weakness  of  Christ's  body. 


Luke  XXIII.  27-31. —  The  weeping  women. 

Though  so  many  insulted  our  Lord  in  his  last  hours,  yet  a  great 
company  bewailed  him.  This  troop  was  composed  chiefly  of  women. 
Apostles  had  been  afraid  to  let  it  be  known  that  they  belonged  to 
Jesus,  but  these  women  were  not  afraid  to  let  their  tears  be  seen. 

Apostles  had  failed  to  watch  with  him  one  hour  ;  but  these  women, 
unasked,  accompanied  him  on  his  way  to  the  cross. 

Jesus  valued  sympathy.  He  condescended  to  notice  these  mourn- 
ers. He  turned  and  spoke  to  them.  What  a  moment  it  was  when 
their  Saviour's  failing  eyes  rested  upon  them  !  How  eagerly  they 
must  have  listened  to  his  words,  fearing  they  were  the  last  they  should 
ever  hear  from  his  lips. 

He  knew  how  soon  his  sufferings  would  be  over,  and  how  great  the 
joy  that  would  follow  ;  therefore  he  said,  "  Weep  not  for  me."  He 
also  knew  what  long  and  bitter  woes  were  coming  upon  the  Jewish 
nation  ;  therefore  he  said  to  the  women,  "  Weep  for  yourselves  and 
for  your  children."  Perhaps  some  of  those  little  children  who  had 
sung  his  praises  in  the  temple  now  accompanied  their  mothers,  and 
wept  with  them.  It  grieved  the  Saviour's  compassionate  heart  to 
think  of  the  sorrows  that  awaited  them,  as  well  as  their  parents ;  for 
he  knew  the  future  history  of  each  person  in  the  company.  When 
children  are  born  into  prosperous  families  they  are  welcomed  as  bless- 
ings, but  they  were  regarded  as  curses  in  the  horrors  of  the  siege  of 
Jerusalem.  Nothing  can  give  us  an  idea  of  greater  misery  than  the 
cry,  "  Fall  on  us,"  addressed  to  hills  and  mountains.  Such  misery 
the  Jews  began  to  endure,  when,  forty  years  after  the  crucifixion  of 
their  king,  the  Romans  besieged  their  city. 

What  is  the  meaning  of  the  words,  "  If  they  do  these  things  in  a 
green  tree,  what  shall  be  done  in  the  dry  /"  In  the  prophet  Ezekiel 
there  is  a  little  parable,  in  which  the  Jewish  nation  is  compared  to  a 
forest,  and  the  anger  of  God  to  a^re.  (Ezek.  xx.  47.)  A  fire  quickly 
destroys  dry  trees,  but  green  trees  less  easily.  Dry  trees  represent 
the  wicked,  who  are  prepared  for  destruction  ;  green  trees  the  righte- 
ous. God  gives  this  explanation  of  Ezekiel's  parable  :  "  Say  to  the 
land  of  Israel,  Behold,  I  am  against  thee,  and  will  draw  forth  my  sword 
out  of  his  sheath,  and  will  cut  off  from  thee  the  righteous  and  the 
wicked.''^  (Ezek.  xxi.  3.)  When  Jesus,  therefore,  spoke  of  a  green 
tree,  he  meant  himself;  and  when  he  spoke  of  a  dry  tree,  his  enemies 


NCV.  26.]  GOLGOTHA.  499 

This  seems  to  be  the  explanation  of  his  words.    "  If  they  (that  jS,  the 
Romans)  treat  me  who  am  innocent  so  cruelly,  what  will  be  done  to 

the  GUILTY  !" 

But  why  did  Jesus  speak  of  these  calamities  to  the  weeping  women  ? 
Did  he  desire  to  wound  those  hearts  already  bleeding  with  sorrow  for 
his  sufferings  ?  No  ;  but  in  his  mercy  he  gave  a  last  warning  to  his 
enemies.  A  pious  father,  before  he  leaves  this  world,  if  he  be  able, 
summons  all  his  children  around  his  dying  bed,  and  while  he  comforts 
some,  he  warns  others  of  approaching  judgments.  His  words,  un- 
heeded before,  often  sink  deep  into  the  heart  at  this  solemn  season. 
The  dying  Saviour  longed  to  save  his  enemies  from  impending  de- 
struction.  He  had  often  warned  them  in  the  temple,  and  they  would 
not  hear ;  now  he  warns  them  on  his  way  to  Calvary.  But  are  the 
Jews  the  only  people  who  will  ever  say  to  the  mountains,  '*  Fall  on 
us  ?"  Not  so ;  all  in  every  age,  of  every  nation,  of  every  rank,  who 
have  not  beheved  in  the  crucified  Saviour,  will  be  filled  with  terror 
when  they  see  him  coming  in  the  clouds  of  heaven.  If  now  we  will 
say  to  Jesus,  "  Pardon  us,"  we  shall  never  say  to  the  mountains,  "  Fall 
on  us." 

Evening  Scripture  portion.    Lam.  IL     The  sorrows  of  Jerusalem. 


Matt.  XXVII.  33,  M.— Golgotha, 

At  length  the  drooping  Saviour  arrived  at  the  spot  appointed  for  his 
crucifixion, — Golgotha,  or  the  place  of  a  skull.  It  is  supposed  that 
near  it  were  caverns  filled  with  the  bones  of  crucified  malefactors. 
Such  places  were  detested  by  the  Jews,  who  were  forbidden  to  enter 
the  temple  if  they  had  touched  a  dead  body.  •  This  was  the  loathsome 
spot  on  which  the  innocent  Lamb  of  God  was  to  be  sacrificed  for  the 
sins  of  men. 

But  there  was  a  hidden  reason  why  God  led  men  to  select  this  pol- 
luted place  for  the  Redeemer's  execution.  He  had  commanded  the 
High  Priest,  once  a  year,  to  sprinkle  the  blood  of  a  bullock  and  of  a 
goat  upon  the  mercy-seat  in  the  Hohest  of  Holies,  to  make  atonement 
for  sin.  The  bodies  of  these  beasts  were  taken  to  a  place  outside  the 
camp,  or  city,  and  burned.  Their  blood  represented  the  precious  blood 
of  Christ,  which  pleads  for  us  in  the  presence  of  God.  Because  his 
blood  atones  for  sin,  therefore  his  body  was  taken  to  a  loathsome  spot 
outside  the  city  of  Jerusalem.  This  divine  mystery  is  explained  in  the 
Epistle  to  the  Hebrews,  (xiii.  11,  12.)  "  For  the  bodies  of  those  beasts 
whose  blood  is  brought  into  the  sanctuary  by  the  High  Priest  for  sin, 
are  burned  without  the  camp;  wherefore  Jesus  also,  that  he  might 
sanctify  the  people  with  his  own  blood,  suffered  without  the  gate." 


500  THE  CRUCIFIXION.  [nov,  27 

Before  he  was  crucified,  the  soldiers  gave  him  vinegar  mingled  with 
gall,  a  bitter  draught,  which  he  just  tasted,  and  then  refused  to  drink. 
In  the  gospel  of  St.  Mark  it  is  written,  (xv.  23,)  "  And  they  gave  him 
to  drink  wine  mingled  with  myrrh,  and  he  received  it  not."  Was 
this  cup  of  wine,  the  same  as  the  cup  of  vinegar,  (which  is  weak  wine,) 
or  Was  it  a  different  cup  ?  Most  commentators  think  they  were  differ- 
eni  cups. 

The  wine  mingled  with  myrrh  seems  to  have  been  a  stupifying 
draught,  given  to  criminals  before  they  were  crucified,  to  render  them 
less  sensible  to  pain.  Of  this  alleviation  of  his  anguish  the  Saviour 
refused  to  accept. 

The  vinegar  mingled  with  gall  seems  to  have  been  offered  by  the 
soldiers  in  a  spirit  of  mockery.  Some  executioners  by  their  compas- 
sion have  imparted  comfort  to  innocent  sufferers.  They  have  turned 
away  and  wept  as  the  blood  flowed  from  the  open  wounds.  When 
Wishart,  the  Scottish  martyr,  was  led  to  the  stake,  the  executioner, 
kneehng  down,  said,  "  Sir,  I  pray  thee  forgive  me,  for  I  am  not  guilty 
of  your  death."  But  the  men  who  surrounded  the  Lord  were  of  a 
more  ferocious  disposition  :  they  felt  no  pity,  they  showed  no  mercy  ; 
therefore  it  is  written  in  the  Psalms,  "  Reproach  hath  broken  my  heart, 
and  I  am  full  of  heaviness  ;  I  looked  for  some-  to  take  pity,  but  there 
was  none  ;  and  for  comforters,  but  I  found  none.  They  gave  me  also 
gall  for  my  meat,  and  in  my  thirst  they  gave  me  vinegar  to  drink.'* 
(Ps.  Ixix.  20,  21.) 

Wlien  we  have  been  laid  on  beds  of  suffering,  how  differently  have 
we  been  treated !  Kind  friends-  and  faithful  servants  have  adminis- 
tered to  our  wants,-  and  have  anticipated  our  wishes.  Many  a  dying 
believer,  when  a  cordial  has  been  presented  to  his  parched  and  quiver- 
ing lips,  has  thought  of  the  vinegar  mingled  with  gall,  which  his  Sa^ 
viour,  tasted  in  gloomy  GoJgolha. 

Evening  Scripture  portion.     Lev.  XVI;     The  day  of  alonemenU 


Luke  XXIIL  33,  M.—The  Crucifixion. 

Every  innocent  sufferer  feels  it  a  disgrace  to  be  confounded  with 
wicked  men.  He  would  rather  suffer  alone,  or  with  other  innocent 
persons,  than  be  led  to  execution  in  company  with  criminals.  Martyrs 
have  generally  been  led  together  to  the  stake,  and  have  enjoyed  in 
their  dying  moments  the  sweet  society  of  the  righteous. 

But  the  glorious  Son  of  man  was  conducted  to  the  cross  in  com- 
pany with  two  malefactors,  or  evil  doers.  Their  names  were  joined 
with  his  ill  the  history  of  the  executions  of  that  day.  Thus  the  pro- 
phecy spoken  by  Isaiah  was  fulfilled :  "  He  was  numbered  with  the 


NOV.  27.]  THE  CRUCIFIXION.  501 

transgressors."  (Is.  liii.  12.)  Had  John  the  Baptist  been  crucified 
with  him,  or  one  of  his  own  disciples,  the  shame  of  his  death  would 
not  have  been  so  great.  But  shame  was  one  of  the  ingredients  in  his 
bitter  cup.  Shame  is  the  consequence  of  sin,  and  he  who  bare  our 
sins  bare  also  our  shame. 

His  death  was  not  only  disgraceful,  but  painful.  Perhaps  there  is 
no  manner  of  being  put  to  death  that  causes  such  lingering  pain  as 
crucifixion.  It  suited  the  cruelty  of  heathen  hearts  to  devise  such  a 
mode  of  torture,  and  it  continued  to  be  practised  till  the  Roman  em- 
peror Constantino  was  converted  to  the  Christian  faith.  He  abolished 
crucifixion,  and  appointed  hanging  as  the  punishment  for  the  greatest 
criminals. 

The  unhappy  victim  who  was  to  be  crucified  was  first  stretched 
upon  his  cross  as  it  lay  upon  the  ground.  His  hands  and  feet  were 
grasped  by  four  soldiers  ;  a  nail  was  then  driven  through  each  hand, 
and  another  through  both  feet.  Afterwards  the  cross  was  lifted  up, 
and  one  end  thrust  with  a  sudden  jerk  into  a  hole  prepared  to  receive 
it.  The  gaping  wounds  exposed  to  the  air  became  inflamed,  and  the 
blood  disturbed  in  its  circulation,  caused  the  head  to  throb  and  burn, 
and  the  heart  to  feel  oppressed  with  an  insupportable  weight.  This 
was  the  death  which  David,  when  he  spake  by  the  Holy  Ghost,  had 
prophesied  his  Redeemer  should  suffer :  "  The  assembly  of  the  wicked 
have  enclosed  me  ;  they  pierced  my  hands  and  my  feet ;" — those  gra- 
cious hands  which  had  restored  so  many  wretched  objects  to  health 
and  joy  ; — those  blessed  feet  which  had  trodden  so  many  rough  paths 
to  save  perishing  sinners,  and  at  length — the  path  to  Calvary  itself ! 

But  did  the  suffering  Son  of  man  feel  resentment  against  those  who 
drove  the  nails  into  his  blessed  hmbs  ?  Listen  to  the  words  he  utters 
when  stretched  upon  the  cross.  Is  it  a  complaint  ?  No  ;  it  is  a 
prayer.  Does  he  pray  against  his  enemies  ?  No  ;  he  intercedes  for 
them  :  "  Father,  forgive  them  ;  they  know  not  what  they  do."  He 
intercedes  for  the  four  soldiers  who  had  inflicted  his  wounds, — for  the 
band  who  had  mocked  him, — for  the  multitude  who  had  cried,  "  Cru- 
cify him."  "  They  knew  not  what  they  did."  Caiaphas  knew  what 
he  did ;  Judas  knew  what  he  did,  but  the  greater  part  of  the  enemies 
of  Christ  sinned  through  ignorance.  Yet  they  were  guilty,  for  they 
loved  ignorance.  It  might  have  been  said  of  them  all,  that  they  "  loved 
darkness  rather  than  light,  because  their  deeds  were  evil."  What 
must  they  have  felt  when  they  frst  knew  that  the  man  they  had  in- 
sulted, and  tormented,  and  executed,  was  the  Son  of  God !  We  are 
told  what  some  of  them  felt,  and  what  they  said.  When  Peter,  in  his 
sermon,  declared,  "  Him  ye  have  taken,  and  by  wicked  hands  have 
crucified  and  slain,"  (Acts  ii.  23,)  three  thousand  were  pricked  in  their 
hearts,  and  said,  "  Men  and  brethren,  what  shall  we  do  ?" 

Are  there  any  of  you  who  can  remember  what  you  felt  when  you 
frst  discovered  against  what  a  Saviour  you  had  been  sinning  all  your 
lives  long — when  you  first  knew  that  while  you  had  been  piercing  him 


602  THE  SUPERSCRIPTION.  [n(JV.  28. 

by  your  transgressions,  he  had  been  interceding  for  your  pardon  t 
Then  it  was  you  looked  on  him  you  had  pierced,  and  mourned  as  one 
that  mourneth  for  his  only  son.  Those  were  Jntter  tears  that  you  shed 
at  the  feet  of  the  crucified  Jesus,  yet  they  were  blessed  tears — they 
were  the  tears  of  repentance,  which  are  so  precious  in  God's  sight. 
But  it  was  not  tears  that  washed  away  your  sins  ;  no,  it  was  the  pre- 
cious blood  of  Christ  that  made  your  scarlet  stains  as  white  as  snow. 

Evening  Scripture  portion.     Zee.  XII.     The  pierced  Saviour. 


John  XIX.  19-22. — The  Superscription. 

It  was  the  custom  to  write  over  the  cross  of  a  malefactor  the  crime 
for  which  he  suffered.  But  Pilate  could  find  no  fault  in  Jesus  ;  there- 
fore, instead  of  inscribing  his  accusation,  he  inscribed  his  title — "  The 
King  of  the  Jews."  Did  Pilate  then  believe  that  the  man  he  had  con- 
demned to  death  was  the  lawful  sovereign  of  the  Jewish  nation  ?  It 
seems  that  he  did  believe  it,  and  that  he  even  feared  that  he  was  more 
than  a  King — the  Son  of  God  ;  for  we  are  told,  that  when  the  Jews 
said,  "  He  made  himself  the  Son  of  God,"  Pilate  was  sore  afraid. 
(John  xix.  8.) 

How  great  was  the  crime  of  crucifying  Him  of  whom  he  thought 
so  highly !  He  may  have  tried  to  satisfy  his  conscience  by  writing 
this  regal  title  over  the  cross  ;  but  the  act  only  displayed  his  guilt  in  a 
stronger  light.  How  many  there  are  who  imitate  this  part  of  his  con- 
duct !  They  do  what  they  know  to  be  wrong,  and  they  imagine  they 
atone  for  their  fault  by  saying,  while  they  persevere  in  it,  that  they 
know  it  to  be  wrong.  God  will  not  thus  be  mocked.  He  is  not  sat- 
isfied with  acknowledgments,  unaccompanied  by  any  effort  to  act  in  a 
consistent  manner.  If  Pilate  did  not  believe  that  Christ  was  the  King 
of  the  Jews,  why  did  he  give  him  that  title  ?  and  if  he  did  believe  it, 
why  did  he  not  take  him  down  from  the  cross  ?  He  was  either  a  liar 
for  writing  what  he  did  not  think,  or  a  murderer,  for  crucifying  an  in- 
nocent man.  He  was,  in  fact,  a  murderer,  because  he  condemned  one 
that  he  knew  to  be  innocent ; — a  regicide,  because  that  innocent  man 
was  a  king ; — and  a  Deicide,  because  that  king  was  the  Son  of  God. 
By  what  sliding  steps  had  he  sunk  into  the  depth  of  crime  ! 

Yet  Pilate's  great  sin  was  the  means  of  bringing  glory  to  God.  On 
the  cross  Jesus  was  proclaimed  a  King.  In  the  three  languages  most 
generally  known  in  Jerusalem,  the  glorious  title  was  written.  The 
Jews  read  it  in  Hebrew, — the  Romans  in  Latin, — and  people  of  all 
nations  in  Greek.  Before  his  birth  he  had  been  announced  to  his 
mother  as  a  King.  The  angel  Gabriel  had  declared,  "  He  shall  reign 
over  the  house  of  Jacob  forever."     In  his  infancy  wise  men  from  the 


NOV.  29.]  THE  DIVISION  OF  THE  GARMENTS.  503 

East  had  inquired  throughout  Jerusalem,  "  Where  is  he  that  is  bom 
King  of  the  Jews  ?"  When  Nathanael  first  believed  in  the  true  Mes- 
siah, he  exclaimed,  "  Rabbi,  thou  art  the  King  of  Israel."  But  the 
nation  he  came  to  save  from  the  hands  of  their  enemies  rejected  him. 
The  throne  they  gave  him  was  a  cross. 

But  shall  he  never  reign  over  his  ancient  people  ?  Was  he  not  de- 
scended from  their  beloved  monarch,  the  victorious  David  ?  And  was 
it  not  promised  to  David  that  the  Messiah  should  sit  upon  his  throne  ? 
(Ps.  cxxxii.)  This  promise  shall  not  fail.  His  own  people  will  ac- 
knowledge him  the  Son  of  David  as  their  king ;  for  it  is  written, 
"  Sing,  O  daugliter  of  Zion,  shout,  O  Israel ;  be  glad,  and  rejoice  with 
all  the  heart,  O  daughter  of  Jerusalem  ;  the  Lord  hath  taken  away  thy 
judgments,  he  has  cast  out  thine  enemy ;  the  King  of  Israel  is  in 
the  midst  of  thee  :  thou  shalt  not  see  evil  any  more^  (Zeph.  iii.  14, 
15.)  And  is  he  king  of  the  Jews  alone  ?  When  he  comes  again  there 
will  be  "  on  his  vesture  and  on  his  thigh  a  name  written.  King  of 
kings,  and  Lord  of  lords."  (Rev.  xix.  16.)  What  will  then  become 
of  those  who  have  refused  to  submit  to  his  gentle  sway  ? 

Evening  Scripture  portion.     Heb.  VII.     Christ  a  King  and  a  Priest. 


John  XIX.  23,  24. — The  division  of  the  garments. 

While  the  Lord  Jesus  was  suffering  unknown  agonies  on  the  cross, 
at  its  foot  the  soldiers  were  dividing  his  raiment.  They  little  imagined 
that  they  were  then  fulfilling  a  prophecy,  that  had  been  recorded  a 
thousand  years  before.  It  w^as  usual  for  soldiers  to  divide  the  raiment 
of  the  crucified  among  themselves  ;  but  it  was  not  usual  for  them  to 
find  a  garment  so  valuable  that,  instead  of  rending,  they  cast  lots  for 
it.  This  was  a  very  remarkable  circumstance,  and  one  of  the 
numerous  tokens  by  which  the  true  Messiah  was  pointed  out  to  all 
who  remembered  the  word  of  God.  But  the  soldiers,  being  heathens, 
could  not  know,  when  they  divided  the  raiment,  that  they  were  fulfill- 
ing ancient  prophecies.  They  were  thinking  of  their  petty  gains,  and 
were  quite  unconscious  that  they  were  performing  an  action  which 
had  long  before  been  foretold,  and  would  be  forever  remembered. 

A  description  is  given  of  one  of  our  Lord's  garments.  It  was  a 
vesture  without  a  seam.  In  the  East  a  sort  of  cloak,  with  arm-holes, 
is  still  worn.  A  seam  generally  runs  down  the  middle,  or  divides  it 
across.  This  seam  is  unsightly,  and  those  cloaks  that  are  made  with- 
out it  are  highly  prized.  It  is  natural  to  inquire  how  it  happened,  that 
the  Son  of  Man,  who  was  so  poor,  possessed  a  valuable  garment. 
Some  have  conjectured  that  one  of  those  pious  women,  who  minis- 


504  ALL  MEN  UNITE  IN  MOCKING  CHRIST.  [nov.  30 

tered  to  him  of  their  substance,  may  have  woven  with  her  own  hands 
the  seamless  vesture.  In  the  days  of  the  Reformers,  holy  women 
esteemed  it  an  honor  to  prepare  the  garment  in  which  the  martyr  was 
to  be  buried.  How  much  greater  was  the  honor  to  weave  a  vesture 
for  Him  who  was  the  express  image  of  the  Father,  and  the  brightness 
of  his  glory ! 

The  clothes  that  Jesus  wore  partook  of  the  virtue  which  dwelt  in 
his  sacred  body.  The  very  hem  of  his  garment,  when  touched  by 
the  hand  of  faith,  could  cure  desperate  diseases ;  but  now  his  gar- 
ments were  torn  by  unbelieving  soldiers.  The  blood  that  had  flowed 
from  his  stripes  and  his  wounded  brows,  must  have  covered  them  with 
stains.  It  would  revolt  the  feelings  to  see  men  casting  lots  near  the 
cross  of  a  criminal,  however  vile  ;  but  to  see  them  acting  thus,  near 
the  cross  of  the  sufiering  Son  of  God,  must  have  been  exceedingly 
awful. 

Though  the  rapacious  soldiers  seized  upon  that  raiment  which 
might  have  wrapped  the  Saviour's  dead  body  in  his  grave,  his  Father 
provided  for  him  a  better  covering.  Linen,  clean  and  fine,  was  folded 
round  his  sacred  limbs,  by  the  faithful  hands  of  Joseph  and  Nicode- 
mus.  When  he  rose,  he  left  even  that  covering  in  his  tomb.  We  can 
form  no  conception  of  the  glory  with  which  he  is  now  clothed.  His 
vesture  shall  never  again  be  stained  by  his  own  blood.  It  is  the  blood 
of  his  enemies  which  shall  sprinkle  his  raiment  when  he  comes  again. 
For  he  has  said,  *'  I  will  tread  them  in  mine  anger,  and  trample  them 
in  my  fury;  and  their  blood  shall  be  sprinkled  upon  my  garments,  and 
I  will  stain  all  my  raiment.""  (Is.  Ixiii.  3.) 

Evening  Scripture  portion.     Jer.  XXXVIII.     Jeremiah  in  the  dungeon. 


Matt.  XXVII.  39-44. — All  men  unite  in  mocking  Christ 


t) 


Amongst  the  sufferings  of  our  Lord,  mockings  held  a  conspicuous 
place.  Four  times,  in  the  course  of  a  few  hours,  he  was  publicly 
mocked  ;  first  in  the  palace  of  Caiaphas, — then  in  the  house  of  Herod, 
-^next  in  the  judgment-hall  of  Pilate,  and  last  of  all  at  Calvary,  as 
he  hung  upon  the  cross.  On  this  occasion  men  of  every  degree  united 
to  insult  him.  Rulers  and  people,  Jews  and  Gentiles,  soldiers  and 
citizens,  with  one  accord  derided  the  Lord  of  Glory.  Even  the 
thieves,  by  their  railings,  showed  that  they  thought  him  worse  than 
themselves.  How  different  from  this  scene  on  earth  is  that  now  wit- 
nessed in  heaven,  where  beings  of  all  orders,  whether  they  be  thrones 
or  dominions,  principalities  or  powers,  join  in  one  song  of  adoration  ! 

The  impious  throng  mocked  the  dying  Saviour  in  various  ways, — 
by  scornful  gestures,  for  they  wagged  their  heads, — by  scornful  ac- 


NOV.  :{0.]  ALL  MEN  UNITE  IN  MuCKING  CHRIST.  505 

tions,  for  the  soldiers  came  to  him,  offering  him  vinegar, — (Luke  xxiii. 
36,)  and,  above  all,  by  scornful  wo?-ds.  It  appears  that  none  uttered 
more  insulting  speeches  than  the  priests,  scribes,  and  elders.  Instead 
of  addressing  the  Son  of  God  himself,  they  spoke  to  each  other,  and 
to  the  people.  It  is  more  trying  to  hear  our  enemies  speak  against  ns 
to  others,  than  to  hear  them  address  the  same  reproaches  to  ourselves. 
There  is  more  contempt  shown  in  such  a  w^ay  of  attack  than  in  a 
direct  assault.  Jesus  heard  these  scornful  men  saying  to  those  around, 
"  He  saved  others  ;  himself  he  cannot  save."  They  intended  to  make 
the  people  doubt  w^hether  he  had  really  saved  others,  seeing  he  did 
not  save  himself.  But  such  an  attempt  could  not  succeed,  w^hen  so 
many,  rescued  from  blindness  and  disease,  were  to  be  seen  in  all 
the  streets  of  Jerusalem ;  and  when  even  one  of  the  high  priest's  own 
servants  had  just  experienced  his  healing  power.  If  all  whom  he 
had  saved  from  eternal  death,  had  appeared  to  bear  testimony  to  his 
power,  what  a  glorious  company  would  have  covered  Calvary  !  Tiiey 
will  appear  on  a  future  day,  together  with  multitudes  therij  and  even 
nowy  unborn ; — they  will  declare  with  one  voice,  "  He  saved  usT 
How  happy  is  each  one  now  present  who  can  truly  say,  "  He  has 
saved  me  /"  He  is  willing  to  save  each  of  us.  It  was  himself  alone 
that  he  was  not  willing  to  save,  because  he  knew  that  if  he  saved  him- 
self, he  could  save  no  other.  Had  he  come  down  from  the  cross,  then 
we  could  never  come  up  from  the  grave. 

Must  it  not  have  wounded  his  soul  to  hear  the  creatures  for  whom 
he  was  dying  saying,  "  If  thou  be  the  Son  of  God,  come  down  from 
the  cross?"  Had  all  the  hosts  of  Satan  joined  in  mocking  him,  their 
taunts  would  not  have  been  so  trying.  How  easily  he  could  have- 
shown  his  ungrateful  creatures  that  he  was  the  Son  of  God  !  He  need 
only  have  spoken  the  words,  and  the  nails  would  have  dropped  from 
his  hands  and  feet.  But  love  fixed  him  to  the  place  of  torture, — love 
to  his  Father,  who  seemed  to  have  forsaken  him, — love  to  his  enemies, 
who  were  uttering  the  most  provoking  speeches.  Was  not  this  as- 
tonishing love — incomprehensible  love  !  And  yet  many  who  have 
heard  of  it,  are  not  ashamed  to  declare  that  they  do  not  love  Jesus ; 
and  others,  who  say  they  love  him,  show  by  their  conduct  that  they  do 
not.  Do  any  of  us  really  love  this  compassionate  Saviour  1  Do  we 
not  long  to  love  him  more  ?  It  was  the  apostle's  constant  prayer  for  all 
the  saints,  that  they  might  "  know  the  love  of  Christ,  which  passeth 
knowledge."  Let  us  visit  Calvary — sit  at  the  foot  of  the  cross, — gaze 
on  the  bleeding  Lamb.  Though  our  hearts  may  once  have  been 
softened  by  the  Holy  Spirit,  they  will  become  hard  again,  if  we  keep 
at  a  distance  from  that  scene  of  sorrow  and  of  love. 

Evening  Scripture  portion.     Eph.  V.     The  love  of  Christ. 
64 


506  THE  TWO  MALEFACTORS.  [deC.  1 


Luke  XXIII.  39-43. — The  two  malefactors. 

No  men  who  ever  lived  died  in  such  remarkable  circumstances  as 
these  two  thieves.  They  were  crucified  with  Christ.  We  know  not 
whether  they  had  ever  seen  Jesus  before  that  morning,  when  they  ac- 
companied him  to  Calvary,  and  were  compelled  to  pass  many  hours 
close  to  his  side.  What  a  different  use  each  made  of  this  precious 
though  painful  opportunity  ! 

One  of  them  took  advantage  of  his  station,  to  insult  the  Saviour  with 
his  dying  breath,  "If  thou  be  the  Christ,  save  thyself  and  us."  This 
was  not  a  prayer,  it  was  a  reproach.  He  did  not  believe  that  Jesus 
was  the  Christ,  or  that  he  was  able  to  save  either  himself  or  his  fellow 
sufferers.  And  what  did  he  mean  by  "  Save  us  ?"  He  meant  only, 
"  Release  us  from  the  pangs  of  the  cross."  He  thought  not  of  eternal 
misery.  But  the  other  thief  asked,  not  to  be  released  from  present 
suffering,  but  to  be  admitted  into  eternal  life.  He  heard  his  compan- 
ion blaspheming  the  dying  Lord,  and  he  raised  his  voice  to  rebuke 
him.  We  do  not  hear  of  any  voice  being  lifted  up  to  rebuke  blas- 
phemers on  that  day,  except  tlie  voice  of  this  penitent.  But  while  he 
reproved  his  fellow,  he  did  not  forget  to  confess  his  own  sins.  He 
acknowledged  they  had  been  so  great,  that  even  crucifixion  was  not 
too  severe  a  punishment.  "  We  receive  the  due  reward  of  our  deeds." 
And  then  he  bore  a  noble  testimony  to  the  innocence  of  Jesus:  "This 
man  hath  done  nothing  amiss."  How  did  he  know  that  ?  Had  he 
not  beheld  his  heavenly  meekness,  and  heard  his  divine  prayer — 
"  Father,  forgive  them,  they  know  not  what  they  do  ?"  But  besides 
all  this,  the  Holy  Spirit,  who  had  convinced  him  of  his  own  sins,  had 
convinced  him  also  of  the  righteousness  of  Jesus.  Thus  his  testimony 
was  added  to  that  of  Judas,  of  Pilate,  and  of  Pilate's  wife,  and  it  must 
have  been  heard  by  those  who  stood  around  the  cross. 

Some  think  that  this  thief,  as  well  as  the  other,  when  he  w^?,  first 
fastened  to  the  cross,  railed  at  the  Saviour.  But  others  consider  that 
though  St.  Matthew  says,  "  The  thieves  cast  the  same  in  his  teeth," 
the  expression  does  not  prove  that  more  than  one  acted  thus 
wickedly.*  It  seems  probable  that  if  the  penitent  thief  had  railed  at 
Jesus,  he  would  have  confessed  that  ain,  when  he  rebuked  his  com- 
panion for  the  same.  But  in  whatever  manner  he  may  have  behaved 
when  on  the  cross,  we  are  sure  that  he  had  led  a  very  wicked  life. 
His  is  the  only  instance  recorded  in  Scripture  of  repentance  in  a  dying 
hour.  It  has  been  well  observed  that  one  such  instance  is  recorded 
that  none  may  despair,  and  but  one — that  none  may  presume. 

It  vi^as  like  the  Son  of  God  to  close  his  life  upon  earth  by  an  act  of 
especial  mercy — the  salvation  of  a  notorious  sinner.    It  was  like  Him, 

*  ITie  Commentator  Guyse  refers  to  two  passages  to  show  that  the  plural  number  is 
tometunes  used  when  only  the  singular  is  intended.     See  Matt.  xxi.  17  ;  Gen.  xix.  29. 


DEC.  2.]  CHRIST  COMMITS  HIS  MOTHER  TO  JOHN.  507 

who  had  once  permitted  an  outcast  to  wash  his  feet  with  her  tears,  to 
listen  to  the  prayer  of  the  penitent  thief:  "  Lord,  remember  me  when 
thou  comest  into  thy  kingdom." 

How  much  misery  this  malefactor  must  have  endured,  when  de- 
tected, condemned,  and  dragged  to  execution  !  Yet — when  all  hope 
seemed  gone — the  prospect  of  endless  happiness  was  suddenly  opened 
to  his  view.  He  felt  more  joy  while  hanging  in  tortures  upon  his 
cross,  than  he  had  ever  experienced  when  joining  in  wild  uproar  with 
his  profane  companions.  He  knew  that  in  a  few  hours  he  would  be 
with  Jesus  in  paradise.  His  body  indeed  was  cast  in  some  detested 
grave  in  gloomy  Golgotha,  or  was  devoured  by  birds  and  beasts  ;  but 
his  spirit  soared  to  the  mansions  of  the  blest,  and  mingled  with  the 
innumerable  company  of  saints  and  angels.  What  an  evening  to  fol 
low  such  a  morning  ! 

At  a  wonderful  season  the  penitent  entered  heaven  !  The  Lord's 
suflerings  were  just  over — the  conquest  of  Satan  just  achieved — the 
redemption  of  man  just  finished — when  he  joined  the  heavenly  host. 
Perhaps  he  was  the  first  who  followed  his  Saviour  into  glory.  A 
brand  he  was  plucked  from  the  burning — a  prey  snatched  out  of  the 
jaws  of  hell,  by  the  all-powerful  arm  of  his  dying  Lord.  Li  heaven  he 
shines  a  trophy  of  divine  grace ;  on  earth  his  history  remains  as  an 
encouragement  to  every  guilty  creature  to  call  upon  the  Lord  foi 
mercy.  Though  during  his  life  he  did  no  good,  (except  perhaps  by 
his  expiring  words,)  since  his  death  he  has  been  the  means  of  bringing 
great  glory  to  his  Lord.  Thousands  when  they  meet  him  above  will 
have  to  tell  that  they  made  the  prayer  he  made,  and  trusted  in  the 
promise  he  received.  But  let  us  not  wait  till  we  are  lying  in  our  last 
agonies  before  we  cry,  "  Lord,  remember  me  :"  but  let  us  now  call 
upon  this  gracious  Saviour,  that  we  may  spend  our  lives  in  his  service 
before  we  see  his  face  in  paradise. 

Evening  Scripture  portion.    Acts  XVI.     Conversion  of  the  jailer. 


John  XIX.  25-27. — Christ  commits  his  mother  to  the  care  of  John. 

What  a  rich  reward  John  received  for  venturing  near  his  Master's 
cross  !  To  him  the  precious  charge  of  the  blessed  Mary  was  confided  ; 
to  him  the  tender  words,  "  Behold  thy  mother !"  were  addressed. 
We  do  not  hear  that  Jesus  spoke  to  any  of  his  disciples  while  hang- 
ing upon  his  cross,  except  to  John.  How  great  a  proof  the  Lord  gave 
him  of  his  love  when  he  intrusted  his  mother  to  his  care,  and  even 
authorized  him  to  regard  her  as  his  own  !  He  still  gives  similar  proofs 
of  his  love.     Those  who  desire  to  serve  him  shall  not  be  disappointed 


508  CHRIST  COMMITS  HIS  MOTHER  TO  JOHN.  [dec.  2. 

Some  service  suited  to  his  powers  shall  be  assigned  to  each.  To  one 
the  charge  of  an  orphan  family  may  be  committed — to  another  a  post 
in  a  missionary  field  may  be  assigned.  But  no  office  is  more  honor- 
able than  the  care  of  the  aged  and  destitute  saints.  It  is  a  distinguished 
favor  to  be  permitted  to  watch  over  their  declining  years,  and  to  close 
their  failing  eyes. 

What  holy  intercourse  John  must  have  held  with  his  Lord's  mother 
during  the  rest  of  her  life !  How  many  incidents  concerning  her  blessed 
Son,  that  are  not  recorded  in  the  Scriptures,  must  have  been  treasured 
up  in  her  memory  !  She  had  watched  beside  him  when  sleeping  in 
the  manger — had  held  him  in  her  arms  when  travelling  into  Egypt, 
and  had  guided  his  steps  when  a  child  in  Nazareth.  Yet  she  had 
never  seen  him  commit  a  single  sin^-had  never  beheld  his  infant  face 
inflamed  with  passion — nor  heard  his  lisping  tongue  utter  deceit. 

If  parents  love  so  fondly  their  sinful  offspring,  what  must  have  been 
the  affection  of  Mary  for  her  sinless  Son  !  We  may  also  feel  certain 
that  Jesus  loved  his  mother  better  than  any  other  Son  ever  loved  a 
parent.  Though  enduring  the  acute  agonies  of  the  cross,  he  thought 
of  her  desolate  state.  Did  he  not  prove  the  infinite  compassion  of  his 
heart  by  remembering  her  at  such  a  moment  ?  He  would  not  leave 
her  in  this  world  without  a  home  ;  he  knew  where  she  would  be  most 
tenderly  loved,  and  most  carefully  watched  over,  and  most  highly 
honored ;  and  therefore  he  consigned  her  to  the  care  of  the  gentle  and 
affectionate  apostle  John. 

The  Lord  Jesus  has  taught  children  by  his  own  example  never  to 
forget  the  kindness  they  received  in  their  helpless  infancy.  When 
they  are  grown  up  they  should  use  every  exertion  to  provide  for  their 
parents  a  comfortable  home.  It  is  melancholy  to  see  an  aged  father 
driven  from  his  cottage  to  seek  an  asylum  among  strangers,  while  his 
children  are  enjoying  many  of  the  comforts  of  life. 

But  are  there  any  who  believe  in  the  Lord  Jesus  Christ,  and  who 
yet  fear  lest  they  should  be  forsaken  in  their  sickness  'or  old  age  ? 
Let  them  remember  that  their  Saviour  once  said,  "  He  that  shall  do 
the  will  of  my  Father  which  is  in  heaven,  the  same  is  my  brother,  and 
sister,  and  mother^  If  he  provided  for  the  support  of  his  earthly 
mother's  declining  years,  will  he  forsake  his  spiritual  mothers,  and 
brothers,  and  sisters  ?  No,  he  will  provide  for  their  wants  till  their 
latest  breath ;  and  it  is  probable  he  will  do  it  in  the  same  manner  as 
he  supphed  those  of  his  earthly  mother.  Ravens  were  not  sent  to  feed 
her,  as  they  fed  Elijah,  nor  did  a  never-failing  cruse  and  barrel  sustain 
her  life,  but  a  pious  friend  was  raised  up  to  minister  to  her  wants. 
He  who  appointed  Joseph  to  nourish  the  aged  Israel,  and  Ruth  to  sus- 
tain the  beloved  Naomi,  and  Onesiphorus  to  refresh  the  imprisoned 
apostle,  still  puts  it  into  the  hearts  of  his  servants  to  succor  his  poor 
and  afflicted  people.  It  may  be  a  son,  or  one  dear  as  a  son,  or  it  may 
be  a  stranger  who  supplies  their  need  ;  but  by  some  means  or 
other  the  promise   is  always  fulfilled :    "  My   God   shall   supply  all 


DEC.  3.1  THE  DARKNESS.  609 

your  need  according  to  his  riches  in  glory  by  Christ  Jesus."    (Phil, 
iv.  18,  19.) 

EveninjSf  Scripture  portion.     Epistle  to  Philemon.     Kindness  to  the  saints. 


Matt.  XXVII.  45-49.— TAe  darkness. 

When  the  Son  of  God  was  born^  a  great  light  v/z.s  seen  in  the  heav- 
ens in  the  midst  of  the  night ;  but  when  he  was  dying,  a  sudden  dark- 
ness overspread  the  land  at  noonday.  The  shepherds  were  sore  afraid 
when  they  saw  the  light.  How,  then,  must  the  murderers  of  the  Lord 
have  felt  when  they  beheld  the  darkness !  What  was  the  cause  of 
this  darkness  ?  Sometimes  an  eclipse  of  the  sun  will  suddenly  ob- 
scure the  day.  But  an  eclipse  cannot  occur  at  the  time  of  a  full  moon. 
As  it  was  at  that  season  the  passover  was  celebrated,  it  is  clear  this 
darkness  was  not  caused  by  an  eclipse.  It  was  a  miraculous  event. 
It  was  a  judgment  sent  by  God.  And  why?  To  show  his  wrath 
against  the  murderers  of  his  Son.  Since  the  beginning  of  the  world  so 
awful  a  deed  had  never  been  committed,  as  the  murder  of  the  Lord  of 
glory.  The  day  in  which  the  deed  was  done  might  well  be  distin- 
guished from  other  days.  The  language  Job  used  respecting  the  day 
of  his  birth  might  be  applied  to  it.  "  Let  darkness  and  the  shadow  of 
death  stain  it.  Let  a  cloud  dwell  upon  it ;  and  the  blackness  of  the 
day  terrify  it."  (Job  iii.  5.) 

The  crowds  who  had  flocked  to  Calvary  could  no  longer  gaze  with 
unfeeling  curiosity,  or  malicious  triumph,  upon  the  Lord's  bleeding 
body  and  agonized  countenance.  The  Father  had  drawn  a  thick  cur- 
tain around  his  expiring  Son.  No  circumstance  is  recorded  that  oc- 
curred during  those  solemn  hours  of  darkness ;  but  at  length  a  voice 
was  heard  saying  "  My  God,  my  God,  why  hast  thou  forsaken  me  ?" 
The  enemies  of  Jesus  knew  the  voice.  They  knew  it  was  not  the 
cry  of  one  of  the  dying  malefactOTS  that  they  heard.  But  were  they 
melted  by  the  anguish  of  those  tones  ?  No,  they  mocked  as  before. 
Mistaking  the  word  Eli  (which  means  God)  for  tiie  name  of  Elijah, 
they  cried  out,  "  Let  us  see  whether  Elias  will  come  to  save  him.'* 
The  three  hours'  darkness  had  not  changed  their  wicked  hearts. 

While  the  Son  enjoyed  his  Father's  presence,  he  could  bear  the  in- 
sults of  men  without  a  complaint.  But  when  that  countenance,  which 
had  ever  shone  upon  him,  was  hidden  from  his  sight,  then  he  uttered 
an  agonizing  cry.  Other  sorrows  were  familiar  to  him  from  his  cra- 
dle ;  but  this  was  a  new  and  strange  trial.  Of  him  it  is  written  that 
he  "  is  in  the  bosom  of  the  Father."  What  closeness  of  communion, 
what  depth  of  love,  are  implied  in  that  expression  !  Nothing  could 
have  interrupted  this  communion  or  deadened  the  sense  of  this  love, 


510  THE  SPONGE  OF  VINEGAR.  [dEC.  4 

but  sin.  Our  sins  were  the  cloud  that  for  a  moment  hid  the  Father's 
face  from  his  only  beloved  Son.  For  a  moment  it  cast  a  deep  shadow 
over  the  heart  of  the  Son  of  God,  and  then  was  blotted  out  forever  in 
his  atoning  blood.  From  his  Father's  throne,  he  calls  to  us,  and  says, 
*  O  Israel,  thou  shalt  not  be  forgotten  of  me.  I  have  blotted  out,  as  a 
thick  cloud,  thy  transgressions,  and  as  a  cloud  thy  sins  ;  return  unto 
me  ;  for  I  have  redeemed  thee.'*  (Is.  xliv.  22.)  But  each  sinner  must 
come  to  him,  that  each  sinner  may  receive  pardon.  Those  who  will 
not  come  will  die  in  their  sins.  Then  God  will  forsake  them  forever. 
When  they  call  out,  "  Why  hast  thou  forsaken  us  ?"  what  will  be  the 
reply  ?  Will  it  not  be,  "  Ye  would  not  come  unto  me  that  ye  might 
have  life  ?"  A  child  abandoned  by  its  parents, — a  wife  deserted  by  her 
husband,  are  regarded  with  pity,  but  the  soul  forsaken  oi  his  God  is 
the  most  miserable  of  all  beings.  This  is  the  misery  of  the  lost  spirits 
in  hell.     God  hast  cast  them  away  from  his  presence. 

Evening  Scripture  portion.    Ps.  XXII.     Christ  on  the  cross. 


John  XIX.  28-30. — The  sponge  of  vinegar. 

When  our  dying  Saviour  said,  "  I  thirst,"  he  revealed  to  those 
around  the  anguish  of  his  bodi/.  He  had  before  declared  the  anguish 
of  his  soul,  by  crying  out,  "  My  God,  my  God,  why  hast  thou  forsaken 
me  ?"  His  soul  and  body  endured  intense  agony  to  ransom  our  souls 
and  bodies  from  eternal  torment.  The  pain  of  extreme  thirst  cannot 
be  conceived  by  those  who  have  not  experienced  it.  A  thick  crust  en- 
cases the  inside  of  the  mouth,  and  renders  the  tongue  stiff,  while  a  burn- 
ing sensation  in  the  throat  makes  the  sufferer  feel  as  if  a  fire  were  con- 
suming his  whole  frame.  These  were  the  sensations  of  the  Saviour, 
and  they  are  described  in  the  Psalms  of  the  prophet  David.  "  My 
strength  is  dried  up  like  a  potsherd,  and  my  tongue  cleaveth  to  my 
jaws."  (Ps.  xxii.  15.)  "  My  throat  is  dried."  (Ps.  Ixix.  3.)  "My 
bones  are  burned  as  an  hearth."  (Ps.  cii.  3.) 

Yet  the  Lamb  of  God  would  have  endured  all  these  pangs  in  silence, 
had  it  not  been  his  Father's  will  that  before  he  expired  he  should  let 
men  know  that  he  was  tormented  by  thirst.  He  remembered  it  was 
written  in  Ps.  Ixix.  21,  "  In  my  thirst  they  gave  me  vinegar  to  drink." 
Therefore  he  exclaimed,  *'  I  thirst."  A  vessel  full  of  vinegar  stood 
near  the  cross,  designed  probably  for  the  refreshment  of  the  soldiers. 
One  of  them  dipped  a  sponge  into  this  vessel,  and  fixing  it  at  the  end 
of  a  long  and  straight  branch  of  hyssop,  applied  it  to  the  Saviour's 
mouth.  The  rest  (as  St.  Matthew  relates)  continued  to  utter  their 
profane  mockeries,  saying,  "  Let  be,  let  us  see  whether  Elias  will 
come  to  save  him."     By  this  speech  they  meant  to  say  to  their  com 


DEC.  5.]  THE  LAST  WORDS  OF  CHRIST.  511 

rades,  "  What  is  the  use  of  your  helping  him  ?  he  has  called  upon  one 
more  powerful  than  you,  even  Elijah.  Wait  a  little,  and  see  whether 
he  will  not  come  to  rescue  him  from  his  misery."  We  may  imagine 
with  what  fiendish  shouts  of  laughter  these  words  were  accompanied. 
Many  saints  have  expired  in  the  midst  of  weeping  friends  ;  the  Lord 
was  surrounded  by  insulting  enemies.  But  now  the  last  insult  had 
been  offered.  The  Saviour  had  filled  up  the  measure  of  his  sufferings, 
and  had  drained  to  the  very  dregs  the  cup  his  Father  had  given  him 
to  drink.  Knowing  this,  he  cried  out,  "  It  is  finished."  This  cry 
was  uttered  by  parched  lips  and  a  dried-up  tongue.  And  why  were 
those  lips  parched,  and  that  tongue  dried  up  ?  That  we  might  never 
need  a  drop  of  water  to  cool  our  burning  tongues.  The  Saviour  was 
tormented  by  thirst,  that  we  might  quench  ours  in  living  fountains  of 
water.  We  could  never  have  atoned  for  our  own  sins.  Our  tears 
could  not  have  washed  them  away.  Our  good  works  could  not, have 
made  amends  for  them.  Therefore  Jesus  offered  up  himself  di  sacri- 
fice for  us.  But  now  his  sufferings  are  over.  When  we  hear  of  them, 
we  have  the  comfort  of  knowing  that  tliey  are  past,  and  that  they  will 
never  be  endured  again.  It  is  not  necessary  that  he  should  ever  feel 
another  pang,  or  bear  another  insult.  Are  we  troubled  by  the  remem- 
brance of  our  sins  ?  Let  us  look  with  faith  on  the  Lamb  of  God,  and 
our  guilty  consciences  shall  have  peace.  The  Holy  Spirit  draws  the 
sinner  to  the  foot  of  the  cross,  and  enables  him  to  feel  that  the  blood 
once  shed  has  atoned  for  all  his  transgressions.  A  penitent  who  had 
long  sought  for  pardon,  found  peace  as  she  was  reading  the  following 
words — 

Jesus,  our  great  High  Priest, 
Offer'd  his  blood,  and  died ; 
My  guilty  conscience  seeks 
No  sacrifice  beside. 
His  powerful  blood  did  once  atone, 
And  now  it  pleads  before  the  throne. 

Evening  Scripture  portion. 
Isa.  LIII.    Prophecy  of  Christ's  sufferings  and  glory. 


Luke  XXIII.  46. — The  last  words  of  Christ. 

When  we  hear  that  a  saint  has  left  this  world  we  wish  to  know 
what  were  his  last  words.  How  precious  are  the  dying  accents  of  a 
brother, — a  child, — or  a  parent !  We  treasure  them  up  in  our  hearts, 
and  perhaps  remember  them  as  long  as  we  live.  At  this  moment 
some  of  us  may  recollect  the  last  words  of  a  friend  we  loved  and  lost. 
But  whose  words  can  be  so  precious  as  those  of  our  Saviour,  our 
nearest  and  dearest  friend  ?     There  are  seven  sentences  recorded  as 


512  THE  LAST  WORDS  OF  CHRIST.  [deC.  5 

spoken  by  him  while  on  the  cross.  Three  were  uttered  before  the 
darkness  overspread  the  land,  and/owr  near  its  conclusion.  The  first 
three  concerned  others,  not  himself.  One  was  a  prayer  for  his  ene- 
mies, "  Father,  forgive  them,  they  know  not  what  they  do ;"  the  next 
was  a  promise  to  a  penitent,  "  Verily,  verily,  I  say  unto  thee,  to-day 
shalt  thou  be  with  me  in  paradise  ;"  and  the  third  implied  a  request  to 
a  beloved  mother  and  disciple,  "  Behold  thy  mother,"  "  Behold  thy 
son." 

The  last  four  concerned  himself.  One  expressed  the  anguish  of  his 
soul^  "  My  God,  my  God,  why  hast  thou  forsaken  me  ?" — another  the 
anguish  of  his  hody^  **  I  thirst ;" — the  next  told  of  sufferings  ended, 
"  It  is  finished  ;" — the  last  of  joys  begun,  "  Father,  into  thy  hands  I 
commend  my  spirit."  These  are  the  words  of  David  in  the  thirty-first 
psalm.  In  all  the  scenes  of  our  Saviour's  life  his  heavenly  perfections 
were  displayed  ;  but  in  his  dying  hours  they  shone  forth  with  the  great- 
est splendor.  His  forgiving  love  was  seen  in  his  prayer  for  his  ene- 
mies,— his  compassion  in  his  promise  to  the  penitent, — his  faithfulness 
in  his  charge  to  John, — his  patience  in  his  expiring  cries, — and  his 
unshaken  confidence  in  his  God  in  his  last  words,  "  Father,  into  thy 
hands  I  commit  my  spirit."  As  soon  as  he  was  nailed  to  the  cross  he 
called  upon  his  Father,  and  when  just  expiring,  he  again  said,  "  Fa- 
ther." In  the  moment  of  his  greatest  anguish  he  cried,  "Afy  God.^ 
Thus  he  fulfilled  the  prophecy  in  Ps.  Ixxxix.  26.  "  He  shall  cry  unto 
me.  Thou  art  my  Father,  my  God,  and  the  rock  of  my  salvation." 

Though  Jesus  was  God,  yet  he  was  man  also,  and  he  felt  as  a  man. 
Though  without  sin,  he  was  tempted  in  all  points  like  as  we  are.  He 
endured  the  pangs  of  death.  His  soul  was  separated  from  his  body. 
The  moment  of  separation  is  called  "  death."  Every  human  being 
feels  it  to  be  an  awful  moment.  There  is  only  one  thought  which  can 
sustain  us  then ;  it  is  the  assurance  that  God  is  our  Father.  He  who 
has  doubts  on  this  subject,  feels  like  a  traveller  who  is  going  to  tread 
an  unknown  path, — to  tread  it  in  darkness,  and  to  tread  it — alone. 
But  how  can  we  know  that  God  is  our  Father  ?  The  Scriptures  an- 
swer that  question  :  "  Ye  are  all  the  children  of  God  hy  faith  in  Christ 
Jesus."  (Gal.  iii.  26.)  "  To  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that  believe  in  his 
name."  (John  i.  12.)  When  we  apply  to  Jesus  for  the  pardon  of  our 
sins,  then  we  are  adopted  into  the  family  of  God  ;  then  the  Holy  Spirit 
is  shed  abroad  in  our  hearts  ;  then  we  feel  that  God  is  our  Father,  be- 
cause he  is  thfe  Father  of  our  Lord  Jesus  Christ ;  and  then  we  cry, 
Abba,  that  is,  "  Father."  (Rom.  viii.  15.)  We  cannot  trust  strangers, 
but  a  child  can  trust  his  father.  We  have  heard  of  the  boy  who  was 
not  afraid  in  the  storm,  and  who  said,  "  My  Father's  at  the  helm." 
Jesus  trusted  in  God.  Even  his  enemies  said,  w4ien  they  scoffed  at 
him,  "  He  trusted  in  God."  Worldly  people  cannot  trust  him,  for 
they  do  not  know  him.  To  them  he  is  a  stranger.  They  often  say 
they  trust  him ;  they  often  think  they  trust  him  ;  but  they  trust  him 


DEC.  6.]  THE  EARTHQUAKE.  518 

with  nothing  that  they  care  about.  They  cannot  trust  him  to  choose 
their  lot  in  life ;  therefore  they  are  always  forming  schemes  of  their 
own  :  nor  to  provide  for  them  in  old  age ;  therefore  they  are  often  ter- 
rified by  fears  of  poverty  and  desolation.  They  cannot  trust  him  to 
guide  them  one  step  which  they  do  not  see,  nor  to  give  them  one  bless- 
ing which  they  do  not  already  hold  in  their  hands.  This  is  7iot  to 
trust  him.  But  the  children  of  God  can  trust  him  while  they  live  with 
their  earthly  concerns^  and,  when  they  come  to  die,  with  their  immor- 
tal spirits.  O  that  they  trusted  Him  more  !  Martin  Luther,  the  holy 
reformer,  was  remarkable  for  his  trust  in  God.  Three  hours  a  day  he 
set  apart  for  calling  upon  his  Father,  and  he  received  the  most  won- 
derful answers  to  his  prayers.  When  he  was  dying,  he  was  often 
heard  to  say,  "  Father,  into  thy  hands  I  commend  my  spirit."  These 
were  almost  his  last  words.  He  added,  "  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish." 

Evening  Scripture  portion.     Ps.  XXXI.     Trust  in  God. 


Matt.  XXVH.  51-54.— TAe  earthquake. 

Men  made  no  public  lamentation  for  the  Son  of  God  when  he  ex- 
pired. But  his  Father  caused  the  inanimate  creation  to  give  signs  of 
mourning ;  for  the  earth  quaked,  and  the  rocks  were  rent.  These 
terrible  events  shook  the  hearts  of  the  soldiers, — those  barbarous  men 
who  had  continued  to  insult  him  till  he  drew  his  last  breath.  With 
grief  and  dismay  they  exclaimed,  "  Truly  this  was  the  Son  of  God." 
Had  they  known  a  little  sooner  who  he  was,  they  might  have  shown 
him  pity, — they  might  have  implored  his  pardon, — they  might,  like  the 
dying  thief,  have  obtained  mercy.  But  another  opportunity  was  granted 
to  them  :  afterwards  the  apostles  declared  he  was  exalted  a  Prince  and 
a  Saviour,  to  give  repentance  and  forgiveness  of  sins  ! 

W^hatever  our  sins  may  have  been  against  Jesus,  we  can  have  the 
comfort  of  confessing  them  at  his  feet.  It  is  painful  when  we  have 
lost  a  friend,  to  feel  that  we  cannot  ask  him  to  pardon  any  unkind  act 
that  we  have  done.  What  a  relief  it  would  be  to  a  child,  when  he  re- 
members his  offences  against  a  deceased  parent,  if  he  could  but  see 
him  once  more,  to  tell  him  how  deeply  he  laments  every  word, — every 
look, — every  thought,  which  was  not  affectionate, — which  was  not 
reverential !  But  we  can  express  to  our  Redeemer  all  the  bitter  re- 
grets we  feel  for  our  past  ingratitude  and  rebelhon  ! 

Let  us  now  leave  the  scene  of  terror  round  the  cross,  and  look  at 
another  scene  in  the  temple.  The  veil  was  suddenly  rent  from  the  top 
to  the  bottom.     At  that  very  moment  the  priests  were  ministering  in 

65 


514  THE  EARTHQUAKE.  [dec.  6. 

the  holy  place  ;  for  Jesus  expired  at  three  o'clock, — when  the  evening 
sacrifice  was  offered.  The  veil  had  always  hidden  the  inner  cliamber 
of  the  temple  from  every  eye,  except  that  of  the  high  priest,  who  en- 
tered it  once  a  year,  when  he  approached  the  mercy-seat  to  make 
atonement  for  the  sins  of  Israel.  But  all  at  once  this  inner  chamber, 
called  the  Holy  of  Holies,  was  exposed  to  view,  with  the  ark  and  the 
glorious  cherubim.  The  veil  could  not  have  been  rent  without  the 
exertion  of  great  power;  for  it  was  four  fingers  in  thickness,  and 
thirty  ells  in  length,  and  as  a  new  one  was  hung  up  every  year,  it 
never  became  wxak  through  age. 

And  what  did  the  rending  of  this  veil  signify  ?  The  Holy  Ghost 
has  explained  this  mystery.  (Heb.  x.  19-22.)  The  veil  represented 
the  flesh  of  Jesus  ;  the  rending  of  the  veil — his  death.  By  his  death 
the  way  into  the  presence  of  God  is  opened.  Sinners  may  approach 
the  mercy-seat  without  fear,  because  their  great  High  Priest  has 
atoned  for  their  sins  by  the  sacrifice  of  himself.  But  we  have  no  rea- 
son to  believe  that  the  priests  who  beheld  this  wonder  understood  its 
meaning.  Their  hearts  were  hardened.  They  had  resisted  the  in- 
structions of  the  Son  of  God  within  that  temple  day  after  day, — they 
had  not  been  appalled  by  the  confessions  of  Judas  that  very  morning, 
— and  they  continued  to  oppose  the  truth  even  when  the  hand  of  God 
wrought  this  miracle  before  their  eyes. 

There  was  another  wonder  that  accompanied  the  death  of  Jesus. 
''The  graves  were  opened."  The  Jews  were  accustomed  to  bury 
their  dead  amongst  the  rocks,  and  when  the  rocks  were  rent  the  graves 
were  opened ;  but  the  dead  continued  to  sleep  in  the  dust  until — their 
Lord  arose.  Then, — and  not  till  then, — many  of  the  bodies  of  the 
saints  came  out  of  their  graves.  We  ask,  "  What  saints  ?"  Were 
they  saints  lately  dead,  such  as  Simeon,  or  Anna,  or  John  the  Baptist, 
who  had  been  known  by  some  still  living  in  Jerusalem  ?  Or  were  they 
saints  long  since  departed  ;  saints  who  had  seen  Christ  afar  off,  an 
had  rejoiced  in  the  prospect  of  his  coming  ?  We  know  not  who  they 
were.  Where  did  they  go  ?  To  the  holy  city — to  Jerusalem.  To 
whom  did  they  appear  ?  Unto  many  ; — we  know  not  their  names  ; 
but  we  may  conclude  that  they  were  true  believers  ;  for  Jesus,  when 
he  was  risen,  showed  himself  to  none  but  them.  What  glorious  inter- 
views must  have  taken  place  between  the  righteous  dead  and  the 
righteous  living !  How  much  we  should  like  to  know  particulars  con- 
cerning these  meetings  !  But  nothing  is  revealed.  How  long  did 
these  saints  remain  upon  earth  ?  Did  they  ascend  to  heaven  with  their 
Lord  ?  We  cannot  tell  when  they  left  this  earth,  but  we  are  sure  that 
they  are  not  now  wanderers  below.  Where  Jesus  is  there  must  his 
servants  be.  These  saints  are  favored  above  other  saints.  They  have 
risen  earher  than  their  brethren,  even  before  the  dawn  of  day :  they 
shine  in  their  glorified  bodies  among  the  host  of  disembodied  spirits. 
They  were  born  from  the  dead  on  the  same  day  as  their  Lord  :  his 
resurrection  day  was  theirs  also.     But  there  will  be  another  resurrec- 


DEC.  7.]  THE  DEATH  OF  THE  TWO  THIEVES.  515 

tion  day,  when  all  the  sleeping  saints  will  rise.     Shall  we  appear 
among  the  shining  company  ? 

Eveniug  Scripture  portion.    Heb.  IX.     The  way  into  the  Holiest. 


John  XIX.  31,  32. —  The  death  of  the  two  thieves. 

It  was  the  custom  among  the  Romans  to  allow  crucified  persons  to 
remain  on  their  crosses  long  after  they  had  expired.  But  the  Jews 
had  a  law  which  forbade  this  practice.  God  had  commanded,  '*  If  a 
man  have  committed  a  sin  worthy  of  death,  and  thou  hang  him  on  a 
tree,  his  body  shall  not  remain  all  night  upon  the  tree,  but  thou  shalt 
in  any  wise  bury  him  that  day,  (for  he  that  is  hanged  is  accursed  of 
God,)  that  thy  land  be  not  defiled."  (Deut.  xxi.  23.)  If  it  was  wrong 
to  allow  a  person  to  remain  on  a  cross,  or  tree,  on  a  common  day,  it 
was  of  course  more  improper  to  allow  him  to  remain  there  on  the 
Sabbath.  The  Jews  had  a  peculiar  reverence  for  that  Sabbath  which 
occurred  during  the  feast  of  the  Passover.  They  regarded  it  as  a 
high  day,  and  they  were  very  anxious  that  dead  bodies  should  be  re- 
moved before  it  began.  As  they  began  their  Sabbath  at  six  o'clock  on 
Friday  evening,  it  was  necessary  on  this  occasion  to  use  great  expe- 
dition. 

The  Jews,  supposing  that  none  of  the  crucified  persons  might  be 
dead  so  soon,  besought  Pilate  to  hasten  their  death,  in  the  usual,  but 
cruel  manner,  by  breaking  theii  logs.  They  knew  not  that  the  object 
of  their  hatred  had  forever  e.«caped  from  their  hands,  and  that  they 
would  never  have  the  oppoirunity  of  inflicting  another  pang  upon  his 
sacred  person.  How  hate  fid  to  God  was  the  worship  of  those  men  in 
his  temple,  on  the  approaching  Sabbath !  The  words  spoken  by  the 
prophet  Isaiah  applied  to  them  :  "  When  ye  spread  forth  your  hands,  I 
will  hide  mine  eyes  from  you  ;  when  ye  make  many  prayers  I  will  not 
hear:  your  hands  are  full  of  blood."  (Is.  i.  15.)  Their  hands  were 
imbrued  in  the  blood  of  the  Son  of  man.  How  could  his  Father  bear 
them  in  his  presence  !  Let  us  never  imagine  that  we  can  please  God 
by  our  services,  while  we  are  stained  with  unpardoned  sins — sins  not 
abho7Ted, — not  confessed, — not  forsaken.  None  can  truly  please  him 
but  those  who  are  cleansed  from  guilt  by  faith  in  his  Son. 

When  these  wicked  men  commanded  the  legs  of  the  malefactors  to 
be  broken,  they  accomplished  the  purpose  of  God.  Jesus  had  said  to 
the  penitent  thief,  "  To-day  shalt  thou  be  with  me  in  paradise."  Had 
that  poor  sufferer  been  left  to  hang  upon  the  cross,  he  might  have  lin- 
gered several  days.  The  soldiers  broke  his  legs,  and  that  very  day 
he  was  in  paradise  with  the  Saviour,  in  whom  he  had  believed.  The 
other  thief  was  killed  at  the  same  time,  and  in  the  same  manner ;  but 


616  A  SOLDIER  PIERCES  THE  LORD'S  BODY.  [dec.  8. 

we  have  no  reason  to  think  that  he  went  to  the  same  place.  We  dc 
not  hear  that  he  was  moved  by  the  rebuke  his  companion  gave,  or  that 
he  offered  the  prayer  his  companion  offered.  Death  is  no  release  to 
an  unpardoned  sinner.  The  agonies  of  a  cross  are  not  to  be  compared 
to  the  torments  of  hell,  where  the  worm  never  dies,  and  where  the 
fire  is  never  quenched. 

We  know  not  in  what  manner  we  may  die,  by  what  painful  disease, 
or  dreadful  accident.  We  will  leave  all  these  circumstances  in  the 
hand  of  God,  trusting  in  his  mercy  to  support  us  through  every  fiery 
trial.  But  let  us  often  ask,  "  What  will  become  of  our  souls  when 
they  leave  these  bodies  ?"  The  friends  who  stand  around  a  dying  bed 
cannot  see  the  spirit  as  it  leaves  its  earthly  abode,  nor  trace  its  course 
as  it  is  carried  by  angels  into  heaven,  or  plunged  among  devils  in  the 
abyss  of  perdition ;  but  when  the  last  struggle  is  over,  then  we  our- 
selves shall  know  where  we  shall  forever  abide. 

Evening  Scripture  portion.    Is.  LXVI.    Everlasting  torments. 


John  XIX.  33-37. — A  soldier  pierces  the  Lord's  body. 

After  the  Lord  had  expired,  no  dishonor  was  offered  to  his  sacred 
body.  The  Jews  intended  to  dishonor  it  by  breaking  his  legs,  but 
their  design  was  defeated.  When  the  soldiers  came  to  his  cross,  they 
found  that  he  was  dead  already.  They  might  have  broken  his  legs, 
though  he  was  dead  ;  but  the  Scriptures  had  declared,  "  A  bone  of  him 
shall  not  be  broken."  It  is  written  in  Ps.  xxxiv.  20,  "  He  keepeth 
all  his  bones,  not  one  of  them  is  broken."  The  soldiers  knew  nothing 
of  the  prophecies  ;  yet  they  fulfilled  them,  both  by  not  breaking  his 
legs,  and  by  piercing  his  side.  Jesus  died  at  the  time  the  feast  of  the 
Passover  was  celebrated,  and  he  was  the  true  Lamb  whose  blood 
atoned  for  the  sins  of  Israel  and  of  the  world.  It  was  commanded 
concerning  the  paschal  lamb,  "  Neither  shall  ye  break  a  bone  thereof." 
(Ex.  xii.  46.)  It  was  also  commanded  that  its  blood  should  be  shed,, 
and  sprinkled  upon  the  lintel  and  posts  of  the  door.  When  the  side 
of  Jesus  was  pierced,  his  blood  must  have  sprinkled  the  cross,  and 
flowed  in  a  copious  stream  upon  the  ground. 

And  what  a  stream  it  was — composed  not  only  of  blood,  but  of 
water.  Some  think  that  the  water  came  from  the  pericardium,  (the 
case  in  which  the  heart  is  enclosed,)  and  that  it  was  a  proof  that  life 
was  extinct.  It  is  all-important  to  prove  that  Jesus  really  died  upon 
the  cross ;  for  if  he  did  not  really  die,  then  we  must  die  eternally. 
But  we  possess  abundant  evidence  of  his  death.  There  was  one 
standing  by  the  cross  who  saw  the  spear  enter  into  his  side,  and  it  is 


DEC.  9.]  THE  BURIAL.  517 

he  who  has  recorded  the  fact.  John  did  not  leave  the  cross  when  his 
Master  died.  He  hngered  near  to  see  what  would  become  of  his  sa- 
cred body.  If  he  had  left  it  for  a  short  time  to  take  his  Lord's  mother 
to  his  own  home,  he  had  returned.  Now  that  the  darkness  was  past, 
he  could  see  all  that  was  done  to  his  Lord's  body.  He  saw  the 
water  and  the  blood,  '*  and  he  bare  record,  and  his  record  is  true,  and 
he  knoweth  that  he  saith  true,  that  ye  might  believe." 

There  is  a  spiritual  meaning  in  this  stream  of  blood  and  water. 
The  blood  atones  for  sin.  Before  it  was  shed  the  penitent  malefactor 
trusted  in  it,  and  was  pardoned.  One  of  our  sweetest  poets  describes 
his  case  and  his  own  also — 

"  The  dying  thief  rejoiced  to  see 
That  fountain  in  his  day, 
And  there  have  I,  as  vile  as  he, 
Wash'd  all  my  sins  away." 

But  sinners  are  not  only  guilty — they  are  dead  in  trespasses  and  sms. 
From  Jesus  flows  the  water  of  life — the  Holy  Spirit.  He  spake  of 
the  Spirit  under  the  emblem  of  water  on  the  last  day  of  the  feast  of 
tabernacles,  when  he  said,  "  If  any  man  thirst,  let  him  come  unto  me 
and  drink."  (John  vii.)  We  cannot  mistake  the  meaning  of  the  in- 
vitation, for  it  is  written,  "  This  spake  he  of  the  Spirit^  which  they 
that  believe  on  him  should  receive."  (John  vii.  39.)  Let  us  come  to 
Jesus  for  the  double  blessing — atoning  blood  and  living  water.  Who- 
soever shall  look  hy  faith  on  his  pierced  side  shall  receive  both 
The  glorious  wound  adorns  the  risen  body  of  our  crucified  Saviour  as 
the  everlasting  memorial  of  his  love.  Men  look  with  wonder  at  the 
little  spring  which  swells  into  the  mighty  Nile,  and  fertilizes  half  a 
continent.  But  with  what  amazement  angels,  as  well  as  men,  regard 
that  wound,  which  is  the  fountain  of  blessedness  to  millions  of  beings 
throughout  eternity ! 

Evening  Scripture  portion.    Rev.  I.     The  pierced  Saviour. 


John  XIX.  38  to  end. — The  burial. 

What  a  contrast  there  is  between  the  circumstances  of  the  Lord's 
death  and  those  of  his  burial !  Jesus  died  in  a  shameful  manner ; 
stripped  of  his  garments,  and  exposed  to  the  insults  of  the  multitude. 
He  was  buried  in  an  honorable  manner ;  wrapped  in  linen,  white  and 
clean,  and  covered  with  a  large  quantity  of  precious  spices.  He  died 
by  the  hands  of  Gentile  soldiers ;  he  was  buried  by  two  of  the  most 
honorable  of  the  Jewish  nation.  He  died  in  a  loathsome  spot,  Gol- 
gotha, the  place  of  a  skull :  defiled  by  the  bones  of  malefactors ;  he 


618  THE  BURIAL  [deC.  9 

was  buried  in  a  new  tomb,  in  a  rich  man's  garden,  a  spot  untainted  by 
the  breath  of  corruption. 

What  was  the  reason  of  this  difference  ?  When  he  died,  he  was 
an  offering  for  sin ;  when  he  was  buried,  the  offering  had  been  accept- 
ed. When  he  died,  he  was  treated  according  to  our  deserts ;  when 
he  was  buried,  according  to  his  own.  The  prophet  Isaiah  foretold  that 
he  would  be  with  the  rich  in  his  death ;  and  he  assigned  the  reason 
for  this  honorable  treatment,  ''  Because  he  had  done  no  violence,  nei- 
ther was  deceit  found  in  his  mouth."  Jesus  was  executed  upon  a 
charge  of  violence  and  deceit.  (Is.  liii.)  The  Jews  said  he  had  stirred 
up  the  people  against  the  Roman  emperor,  and  that  he  had  deceived 
them,  by  saying  that  he  was  a  King.  On  account  of  these  accusations 
he  was  sentenced  to  die.  But  it  is  we  who  have  been  guilty  of  vio- 
lence and  deceit.  There  is  not  one  of  us  who  can  truly  say,  "  I  have 
never  done  any  harm — I  have  never  attempted  to  deceive."  God,  who 
knows  all  men,  has  said,  "  Destruction  and  misery  are  in  their  ways  " 
"  They  go  astray  as  soon  as  they  be  born,  speaking  lies."  It  was  for 
our  sins  that  Jesus  was  put  to  death  ;  but  it  was  for  his  own  righte 
ousness  that  he  was  honored  after  death. 

In  old  times  the  Lord  often  showed  his  displeasure  against  sin  by 
causing  the  dead  bodies  of  the  wicked  to  be  shamefully  treated  ;  thus 
he  appointed  dogs  to  lick  the  blood  of  wicked  Ahab,  and  to  eat  the 
flesh  of  the  more  wicked  Jezebel.  The  honorable  burial  of  the  Son 
of  God  was  an  open  testimony  of  his  Father's  favor. 

All  that  was  done  to  Jesus  was  done  to  him  as  a  public  person.  He 
was  the  surety  for  his  people.  He  died,  because  their  sins  were  im- 
puted to  him;  they  shall  never  die,  because  his  righteousness  is  im- 
puted to  them.  What  a  glorious  exchange  !  Who  would  have  made 
such  an  exchange  but  the  compassionate  Son  of  God  !  Why  should 
the  believer  fear  to  descend  into  the  tomb,  since  Christ  has  taken  away 
his  guilt !  In  the  prospect  of  death  he  may  say,  in  the  words  of  a 
Christian  poet, 

"  The  place  where  once  thy  body  lay, 
The  place  it  did  perfume  ; 
There  will  I  drop  my  breathless  clay, 
And  rest  within  thy  tomb." 

But  it  is  possible  that  we  may  never  taste  even  the^r^^  death  ;  for  the 
apostle  has  declared,  "  We  shall  not  all  sleep."  There  is  a  chosen 
number  who,  like  Enoch  and  Elijah,  shall  be  caught  up,  while  yet 
living,  to  meet  their  Lord  in  the  air. 

Evening  Scripture  portion. 
Acts  X.    Peter  preaches  the  gospel  to  Cornelius. 


DEC.  10.]  THE  WOMEN  PREPARE  SPICES.  519 


Luke  XXIII.  54  to  end. — The  women  prepare  spices. 

Though  the  Lord  Jesus  was  not  followed  to  the  grave  by  a  pom- 
pous train,  yet  some  sincere  mourners  watched  his  precious  body  till  it 
was  hid  from  their  eyes.  These  were  women  who  had  hngered  within 
sight  of  his  cross,  even  after  he  had  expired.  It  is  written  in  St.  Mat- 
thew's gospel,  "  And  many  women  were  there,  beholding  afar  off, 
which  followed  Jesus  from  Galilee,  ministering  unto  him."  (xxvii.  55.) 
These  women  had  long  known  the  Lord,  and  had  enjoyed  the  dis- 
tinguished privilege  of  supplying  his  temporal  wants.  How  glad 
would  they  have  been  could  they  have  obtained  possession  of  his  be- 
loved remains  !  But  how  could  they  venture  to  crave  such  a  boon  ! 
What  must  have  been  their  joy  when  they  beheld  the  two  honorable 
counsellors,  Joseph  and  Nicodemus,  take  down  the  body  from  the 
cross,  and  wrap  it  in  fine  linen  with  spices  !  They  followed  to  see 
where  it  would  be  laid,  and  Joseph  did  not  repel  them  from  his  garden. 
Not  only  were  they  permitted  to  enter,  but  two  of  them  continued  to 
sit  opposite  the  sepulchre,  even  after  the  stone  had  been  placed  at  its 
mouth.  These  two  were  Mary  Magdalene,  and  Mary,  the  mother  of 
the  two  apostles,  James  and  Joses,  (commonly  called  Jude.)  By  the 
last  beams  of  the  setting  sun,  they  beheld  the  sepulchre  of  their  divine 
and  adorable  Friend.  It  is  written  in  Matt,  xxvii.  61,  "And  there 
was  Mary  Magdalene  and  the  other  Mary  sitting  over  against  the  sep- 
ulchre." 

An  affectionate  heart  is  always  devising  means  of  showing  its  love 
by  actions.  The  faithful  women  who  had  supplied  their  Lord,  while 
living,  with  bread,  desired  now  to  embalm  his  sacred  body.  Though 
a  hundred  pound  weight  of  myrrh  and  aloes  had  been  bound  up  in  the 
linen  cloth,  they  were  not  satisfied.  They  thought  it  no  waste  to 
lavish  an  abundance  of  aromatics  upon  the  torn,  the  bruised,  the  man- 
gled corpse  of  him  they  loved.  If  odors  of  sweet  incense  continually 
filled  the  temple  composed  of  stones,  what  could  be  too  sweet,  or  too 
precious,  to  bestow  on  that  more  glorious  temple,  the  body  of  the 
Lord  !  But  they  could  not  mix  their  costly  unguents  immediately,  for 
the  Jewish  Sabbath  began  at  six  o'clock  on  Friday  evening,  and  that 
hour  had  almost  arrived  when  the  Lord  was  laid  in  his  tomb.  They 
rested  on  the  Sabbath-day  according  to  the  commandment,  and  defer- 
red their  preparations  till  six  o'clock  on  Saturday  evening,  when  the 
Sabbath  was  ended.  What  veneration  these  holy  women  showed  for 
that  holy  day  !  They  delayed  to  accomplish  their  ardent  desire  rather 
than  break  it.  How  does  their  conduct  condemn  those  who  suffer  any 
trifling  incident  to  interfere  with  the  sacred  day  of  rest ! 

Of  all  the  Sabbaths  that  have  ever  dawned  since  the  creation  of  the 
world,  surely  that  during  which  the  Redeemer  lay  in  his  grave,  was 
the  most  mournful  to  the  church  of  God.  Many  hearts  have  been 
wrung  with  anguish  by  the  thought,  "  My  mother  is  dead,"  *'  My  child 


620  THE  PRIESTS  SET  A  WATCH.  [deC.  11 

is  dead  ;"  but  the  disciples  on  that  Sabbath  could  say,  "  Our  Saviour 
is  dead."  And  when,  on  the  following  night,  they  prepared  their  oint- 
ments, how  many  bitter  tears  must  have  mingled  with  the  precious 
spices  !  And  why  did  they  grieve  ?  Because  they  remembered  not 
the  promise  that  the  Lord  would  rise  on  the  third  day  from  the  tomb. 
Had  they  remembered  it,  they  would  have  passed  their  nights  and 
days  in  singing  praises,  instead  of  in  shedding  tears.  For  want  of 
knowledge  they  suffered  much  sorrow.  And  do  not  the  children  of 
God  still  suffer  much  anxiety,  because  they  remember  not  the  prom- 
ises written  in  the  Scriptures  ?  When  all  appears  dark  around,  how 
apt  they  are  to  fear  that  the  light  will  never  return  !  If  we  love  God, 
we  may  feel  sure  that  all  things  are  working  together  for  our  good. 
And  even  when  the  great  storm  of  the  last  days  arises,  the  saints  ought 
not  to  be  cast  down.  When  other  men's  hearts  are  failing  them  for 
fear,  and  for  looking  after  those  things  which  are  coming  on  the  earth, 
they  should  remember  the  command,  "  When  these  things  begin  to 
come  to  pass,  then  look  up,  for  your  redemption  draweth  nigh."  (Luke 
xxi.  28.) 

Evening  Scripture  portion.    Is.  LVIII.    Hallowing  the  Sabbath. 


Matt.  XXVII.  62  to  end. — The  priests  set  a  watch  around  the  tomb. 

The  "  next  day  that  followed  the  day  of  preparation,"  was  the  Sab- 
bath. It  was  on  that  holy  day  that  the  chief  priests  and  Pharisees 
applied  to  Pilate  to  make  sure  the  sepulchre.  What  a  glaring  instance 
of  inconsistency  their  conduct  affords  !  They  who  had  always  ac- 
cused the  Lord  of  breaking  the  Sabbath  by  healing  the  sick,  now,  to 
accomplish  their  own  wicked  ends,  violated  the  holy  day  in  a  public 
and  flagrant  manner.  How  different  from  theirs  was  the  conduct  of 
those  pious  women,  who  refrained  on  the  Sabbath  from  preparing 
ointments  to  embalm  the  Lord's  body  ! 

But  it  is  remarkable,  that  while  the  disciples  forgot  the  words  of 
Jesus,  "  After  three  days  I  will  rise  again,"  his  enemies  rememhei^ed 
them.  Sometimes  the  wicked  possess  more  knowledge  of  the  truth 
than  the  righteous  ;  but  their  hearts  are  always  wrong.  The  disciples 
mourned  because  they  knew  not  that  Jesus  would  rise  from  the  dead  : 
the  Pharisees  trembled,  because  they  feared  lest  he  should.  What  is 
the  state  of  our  hearts  towards  Jesus  ?  Should  we  be  glad  to  see 
him  come  in  his  glory,  or  do  we  dread  the  day  of  his  appearing  ? 

The  Pharisees  were  not  the  only  persons  who  applied  to  PiJate  re- 
specting the  body  of  Jesus.  On  the  day  of  the  crucifixion,  the  two 
honorable  counsellors,  Joseph  and  Nicodemus,  had  made  a  very  differ- 


DEC.  12.J  THE  RESURRECTION.  521 

ent  request  from  that  of  the  Pharisees.  They  had  besought  Pilate  to 
permit  them  to  take  away  the  body,  and  had  obtained  their  desire.  We 
know  that  Pilate  had  condemned  the  Lord  to  death  against  the  convic- 
tions of  his  own  conscience.  Wishing  to  have  no  more  to  do  in  the 
mysterious  affair,  he  permitted  the  friends  of  Jesus  to  take  possession 
of  his  remains.  It  is  evident  that  he  was  not  pleased  with  the  mali- 
cious request  of  the  Lord's  enemies  ;  for  he  refused  to  give  any  com- 
mands on  the  subject,  and  replied,  "  Ye  have  a  watch."  There  was  a 
band  of  Roman  soldiers,  employed  by  the  Jews  to  guard  the  temple. 
This  band  was  placed  around  the  tomb  to  guard  the  temple  of  the 
Lord's  body.  But  the  Pharisees  were  not  satisfied  even  with  this 
precaution.  They  thought  it  possible  that  the  disciples  might  bribe 
the  soldiers  to  open  the  tomb ;  therefore  they  sealed  the  stone. 

"  Vain  the  stone,  the  watch,  the  seal, 
Christ  hath  burst  the  gates  of  hell ; 
Death  in  vain  forbids  his  rise, 
Christ  hath  open'd  Paradise." 

The  guards  set  to  obstruct  the  entrance  of  the  tomb,  were  designed 
by  God  to  become  witnesses  of  his  power  and  glory.  The  schemes 
of  wicked  men  against  the  Lord's  anointed  shall  be  overruled  for  the 
establishment  of  his  kingdom.  He  that  sitteth  in  the  heavens  laughs 
at  their  puny  efforts.  The  day  will  come  when  it  will  be  shown  that 
all  they  have  done  to  injure  his  cause,  has  only  promoted  his  glory. 
But  they  will  be  punished  for  their  wicked  designs.  Satan  has  not 
been  able  really  to  injure  Christ ;  but  he  will  be  consigned  to  the 
burning  lake  because  he  made  the  blasphemous  attempt. 

Evening  Scripture  portion.     Rom.  II.     The  inconsistency  of  hypocrites. 


Matt.  XXVIIL  1-4. —  The  resurrection. 

In  tlys  short  passage  two  very  different  scenes  are  described.  One 
is  a  scene  of  sorrow ;  the  other  of  joy.  In  one  we  behold  weeping 
saints  ;  in  the  other,  a  joyful  angel.  Yet  there  is  a  close  connection 
between  these  two  scenes.  It  was  the  same  Lord  who  occupied  the 
thoughts  of  those  mourners  and  of  that  joyful  messenger.  But  the 
diWgA  knew  more  than  the  women  did.  He  rejoiced  because  he  was 
sent  to  unbar  the  tomb  ;  they  mourned  because  they  thought  there  was 
nothing  left  for  them  to  do  except  to  embalm  the  body. 

What  an  honor  was  conferred  upon  that  angel !  With  ease  he  rolled 
away  the  massive  stone.  The  soldiers  who  surrounded  the  tomb  could 
not  maintain  their  post  at  his  approach.  It  was  not  the  earthquake 
thai  terrified  them,  but  the  s'-ght  of  the  angel.     "  For  fear  of  him  the 


522  THE  RESURRECTION.  [dEC.  12 

keepers  did  shake  and  become  as  dead  men."  The  angel  watches  in 
their  stead  ;  he  sits  upon  the  stone,  as  if  to  take  possession  of  the 
place  in  the  name  of  his  Lord.  A  few  words  are  used  to  describe  his 
glorious  person  :  but  no  words  can  give  us  a  full  idea  of  it.  "  His  coun- 
tenance was  like  lightning  and  his  raiment  wliite  as  snow."  Both 
lightning  and  snow  come  from  above,  as  the  angel  did,  and  when  they 
come  they  excite  our  wonder  and  admiration.  The  splendor  of  the 
forked  lightning,  and  the  purity  of  the  driven  snow,  are  not  equalled  by 
any  other  objects  in  creation. 

If  angels  are  so  glorious,  what  must  be  the  glory  of  their  Lord ! 
There  is  no  description  given  of  his  appearance  as  he  rose  from  the 
tomb.  None  of  the  inhabitants  of  earth  were  permitted  to  behold  him 
issuing  forth  from  his  dark  resting-place.  The  angel  went  before 
to  lay  the  keepers  low,  that  no  profane  eye  might  gaze  upon  divine 
brightness.  Had  the  faithful  women  arrived  at  the  place  only  a  few  min- 
utes earlier,  they  would  have  witnessed  the  rising  of  their  Lord.  But 
God  had  appointed  that  none  but  heavenly  beings  should  behold  the 
rapturous  sight.  We  know  not  whether  any  glorified  saints  were  hov- 
ering near  ;  whether  Moses  and  Elijah  were  there  ;  we  do  know  that 
angels  were  present. 

The  light  of  day  arose  just  before  the  Lord  of  glory.  That  light 
had  hid  its  head  when  he  expired  upon  the  cross  ;  but  it  was  shining 
forth  when  he  lived  again.  It  was  meet  that  the  sun  should  shine 
upon  that  joyful  morning.  The  morning  of  the  resurrection  will  be 
remembered  throughout  eternity  as  a  joyful  morning.  There  have 
been  mornings  which  have  appeared  joyful  at  the  time,  but  which  have 
been  looked  back  upon  afterwards  with  deep  regret.  Events  hailed 
with  dehght,  have  been  followed  by  unforeseen  evil  consequences. 
But  what  glorious  consequences  have  flowed  from  the  resurrection,  and 
will  flow  from  it !  How  many  dead  souls  have  been  quickened  through 
its  divine  power  !  How  many  mortal  bodies  will  be  raised  from  their 
tombs  !  And  why  ?  Because  Jesus  rose  again.  What  joyful  shouts, 
what  rapturous  songs  will  then  be  heard  !  What  happy  meetings  be- 
tween brethren  long  separated  will  then  take  place  !  What  new  sen- 
sations of  delight  will  then  be  experienced  !  What  scenes  of  glory 
will  burst  upon  the  opening  eyes  of  waking  saints  !  All  this  joy  will 
be  traced  to  the  resurrection  of  Jesus  !  As  he  said  to  his  disciples, 
"  Because  I  live,  ye  shall  live  also."  Shall  we  partake  of  this  joy  ? 
We  must  first  ask  another  question.  Have  we  now  the  life  of  Jesus 
in  our  souls  ?  Are  we  born  again  ?  In  the  new  birth  we  obtain  new 
life.  If  we  have  this  life  in  our  souls,  then  we  may  say,  "  When 
Christ,  who  is  our  life,  shall  appear,  then  shall  {we)  also  appear  wi  h 
him  in  glory."     (Col.  iii.  4.) 

Evening  Scripture  portion.     Isa.  XXVI.     The  Resurrection. 


DEC.  13.]  THREE  WOMEN  VISIT  THE  TOMB.  523 


Mark  XVI.  1-8. —  Three  women  visit  the  tomb. 

These  three  women  had  watched  the  Lord  while  hanging  upon  his 
cross,  and  now  they  come  together  to  visit  his  tomb.  Their  attach- 
ment to  him  united  them  to  each  other.  Two  of  these  women  were 
mothers — the  mothers  of  holy  apostles.  Mary  was  the  mother  of 
James  and  Jude,  the  relations  of  the  Lord,  and  Salome  was  the  mother 
of  James  and  John,  two  of  his  most  favored  friends.  How  was  it  that 
none  of  these  four  apostles  accompanied  their  mothers  to  the  sepul- 
chre ?  Why  did  they  suffer  weak  women  to  go  alone,  while  it  was 
yet  dark,  to  a  place  where  they  were  exposed  to  the  assaults  of  ene- 
mies ?  Surely  these  mothers  exceeded  their  sons  in  love  to  their  Lord. 
It  has  been  said  of  woman  by  a  poet : 

"  Not  she  with  trait'rous  kiss  her  master  stung, 
Not  she  denied  him  with  unfaithful  tongue : 
She,  when  apostles  fled,  could  danger  brave, 
Last  at  his  cross,  and  earliest  at  his  grave." 

A  woman  was  the  Jirst  to  eat  the  forbidden  fruit.  It  was  merciful  in 
God  to  permit  her  to  be  the  Jirst  to  visit  the  sacred  tomb. 

These  women  were  aware  that  great  difficulties  lay  in  their  way. 
They  had  seen  on  Friday  evening  an  enormous  stone  placed  at  the 
door  of  the  sepulchre.  They  said  to  each  other  as  they  approached 
the  place,  "  Who  shall  roll  us  away  the  stone  ?"  How  glad  would 
they  have  been  of  the  help  of  all  the  eleven  apostles  !  But  greater 
help  than  theirs  was  afforded.  An  angel  had  rolled  away  the  stone. 
Had  these  women  known  that  a  guard  of  soldiers  surrounded  the  tomb, 
their  fears  would  have  been  much  increased.  But  this  obstacle  also 
was  removed  before  they  knew  it  existed.  The  angel  by  the  bright- 
ness of  his  appearance  had  laid  the  soldiers  senseless  on  the  earth. 
How  often  there  seems  to  be  a  great  stone  in  the  way  of  pious  under- 
takings. How  apt  Christians  are  to  be  discouraged,  and  to  say,  "  Who 
shall  roll  it  away  ?"  Let  their  answer  be  "  God."  When  He  designs 
that  a  work  should  be  performed,  he  removes  every  obstacle. 

Affection  inspired  these  women  with  so  much  courage  that  they 
ventured  to  enter  the  sepulchre.  Theirs  were  the  first  human  feet 
that  trod  the  rocky  floor  after  the  Lord  had  arisen.  They  hoped  to 
see  the  precious  body,  but  they  beheld  on  the  right  side  of  the  tomb  a 
young  man  sitting  clothed  in  a  long  white  garment.  As  angels  never 
die,  they  are  always  young.  As  they  never  sin,  they  are  represented 
as  clothed  in  white  garments.  They  have  never  known  by  eocperience 
either  sin  or  death  ;  but  they  have  seen  a  great  deal  of  both.  An 
angel  strengthened  the  Lord  in  his  agony  when  he  was  bearing  our 
sin^i  and  struggling  with  our  death.  An  angel  comes  and  sits  in  his 
tomh.  Strange  place  for  an  angel  to  rest  in  !  But  he  had  a  message 
tc  deliver  to  the  faithful  women  who  were  coming  there,  and  he  waited 


524  PETER  AND  JOHN  VISIT  THE  TOMB.  [dec.  14. 

to  receive  them.  With  what  kindness  he  addressed  the  trembling 
mourners  !  He  showed  that  he  knew  why  they  grieved,  and  why 
they  came,  and  what  they  expected  to  find.  He  was  the  first  to  de- 
clare that  Jesus  was  risen.  What  joy  a  kind  angel  must  have  felt 
when  uttering  the  words,  "  He  is  risen."  He  bids  the  women  search 
the  empty  tomb.  "  Behold  the  place  where  they  laid  him."  Then 
he  sends  a  message  to  the  apostles.  He  knew  they  had  forsaken  their 
Lord  ;  he  sees  how  backward  they  are  to  honor  him  ;  yet  he  remem- 
bers them ;  for  he  knew  that  his  Lord  loved  them,  and  he  must  love 
them  too.  He  sends  an  especial  message  to  that  apostle  who  had 
sinned  the  most  flagrantly — even  to  Peter.  "  Tell  his  disciples,  and 
Peter"  Though  so  liable  to  sin  ourselves,  how  harsh  we  are  in  judg- 
ing others  !  This  angel  had  never  forsaken  or  denied  his  Lord,  yet  he 
felt  for  those  who  had.  He  was  anxious  that  their  tears  should  be 
dried  up  without  delay. 

How  did  the  women  receive  the  heavenly  tidings  ?  It  is  written  in 
St.  Matthew's  gospel,  "  They  departed  quickly  from  the  sepulchre 
with  fear  and  great  joy."  Their  joy  was  greater  than  their  fear. 
They  trembled  because  they  had  seen  angels  ;  they  rejoiced  because 
they  hoped  soon  to  see  their  Lord.  The  fear  was  the  consequence 
of  human  infirmity,  the  joy  flowed  from  faith  and  love.  There  are 
many  fears  now  in  the  hearts  of  believers,  but  they  shall  all  pass  away  ; 
whereas  their  joy  shall  increase  and  endure  forever.  When  they  have 
no  sin,  they  shall  have  no  fear  ;  and  when  they  see  Jesus,  their  joy 
shall  be  full.  Do  we,  who  never  saw  him,  long  to  see  him  ?  He 
Cometh  with  clouds.  May  we  meet  him  in  the  air,  and  be  ever  with 
him. 

Evening  Scripture  portion.     I  Pet.  III.     Holy  women. 


John  XX.  1-10. — Peter  and  John  visit  the  tomb, 

Mary  Magdalene  did  not  come  alone  to  the  sepulchre.  We  find 
from  the  Gospel  of  St.  Mark  that  she  was  accompanied  by  two  other 
women,  Mary  and  Salome.  But  when  she  perceived  that  the  stone 
was  rolled  away  from  the  sepulchre,  she  acted  in  a  different  manner 
from  her  companions.  Instead  of  approaching  to  examine  the  tomb, 
she  immediately  concluded  that  the  precious  body  had  been  stolen, 
and  ran  back  to  Jerusalem  for  assistance.  Christians,  though  they 
resemble  each  other  in  attachment  to  the  same  Lord,  have  different 
ways  of  showing  that  attachment.  Some,  like  Mary  Magdalene,  are 
ready  to  give  up  all  for  lost  in  the  first  moment  of  alarm  ;  while  others, 
like  Salome  and  the  other  Mary,  continue  to  hope  even  against  hope. 

To  whom  did  this  sorrowful  woman  apply  for  aid  ?     To  those  be- 


DEC.  14. J  PETER  AND  JOHN  VISIT  THE  TOMB.  525 

loved  apostles,  Peter  and  John.  We  often  find  those  two  apostles 
near  each  other.  It  seems  that  a  close  friendship  subsisted  between 
thera.  Peter's  shameful  denial  had  not  broken  the  bond.  John  had 
not  said  to  Peter,  "  I  can  no  more  own  you  as  a  brother."  He  him- 
self was  not  without  sin  :  he  had  forsaken  his  Lord,  though  he  had 
not  denied  him. 

Mary  Magdalene  gave  a  very  alarming  account  of  what  she  had 
seen  in  Joseph's  garden  :  she  even  asserted,  "  They  have  taken  away 
the  Lord."  Peter  and  John  set  off  with  the  utmost  speed  towards  the 
tomb.  John  was  the  swifter.  It  is  generally  supposed  that  he  was 
the  younger.  But  Peter  was  the  holder ;  for  when  he  arrived  at  the 
tomb  he  entered^  whereas  John  at  first  only  looked  in,  though  he  also 
entered  afterwards. 

And  what  did  they  see  in  the  tomb  ?  The  linen  clothes.  This  sight 
convinced  John  that  his  Lord's  body  had  not  been  stolen  ;  but  that  his 
Lord  himself  was  risen.  If  enemies  had  taken  away  the  body,  would 
they  have  left  the  clothes  ?  And  if  they  had  been  suddenly  surprised, 
and  dropped  the  clothes  in  their  haste  to  escape,  would  those  clothes 
have  been  neatly  arranged  ? — and  the  napkin  which  had  been  roiind 
the  sacred  head,  would  it  have  been  folded  in  a  place  by  itself?  No, 
it  was  evident  that  he  who  had  reposed  in  the  tomb,  no  longer  wore 
the  attire  of  death.  We  are  not  told  in  this  place  what  effect  the  sight 
of  the  clothes  had  upon  Peter ;  but  from  another  passage  it  appears 
that  the  sight  convinced  him  also.  (See  Luke  xxiv.  12.) 

Both  these  apostles  returned  to  their  own  home,  without  having 
seen  either  the  Lord  or  his  angels  ;  without  even  having  seen  the 
women  who  had  seen  the  Lord ;  and  therefore  without  having  heard 
their  message.  Why  did  they  not  still  linger  round  the  tomb,  or 
search  in  every  place  for  him  th?y  had  lost  ? 

It  seems  that  the  apostles,  after  their  I^ord's  crucifixion,  were  afraid 
of  falHng  into  the  hands  of  their  enemies,  and  that  on  this  account 
they  kept  as  much  as  possible  within  their  own  doors. 

There  was  one  who  now  dwelt  with  John  who  was  deeply  affected 
by  all  that  concerned  the  blessed  Redeemer  :  it  was  his  mother.  We 
know  that  she  watched  her  Son  when  dying  on  the  cross,  but  we  do 
not  hear  of  her  visiting  the  tomb.  What  sweet  communion  must  have 
been  held  that  day  in  the  home  of  the  beloved  apostle  !  How  the 
Lord's  mother  and  his  friend  must  have  rejoiced  together  over  his 
resurrection  !  They  are  happy  who,  living  beneath  one  roof,  delight 
to  talk  together  of  their  blessed  Saviour !  How  can  they  who  love 
him,  forbear  to  speak  of  him,  to  retrace  his  kindness  in  times  past,  and 
to  anticipate  his  glorious  return  ! 

Evening  Scripture  portion.    Isa.  LXIV.     The  happiness  of  believers. 


526  CHRIST  APPEARS  TO  MARY  MAGDALEINE.  [dEC.  15. 

John  XX.  11-18. — Christ  appears  to  Mary  Magdalene. 

Mary  Magdalene  enjoyed  one  of  the  highest  honors  that  was  ever 
bestowed  on  a  human  creature — while  on  earth.  She  was  the  first  to 
whom  the  Lord  appeared  after  his  resurrection.  It  is  interesting  to 
consider  the  conduct  of  this  honored  woman  ;  for  it  must  have^  been 
pleasing  to  the  Lord.  She  lingered  near  the  tomb  after  the  apostles 
had  departed.  Her  companions,  also,  who  had  seen  the  angels,  were 
gone.  She  was  alone.  She  was  weeping.  Others  may  have  wept 
around  the  tomb,  but  her  tears  alone  are  mentioned.  Perhaps  it  may 
have  been  on  this  account  that  many  have  supposed  that  she  was  the 
woman  who  once  washed  the  feet  of  Jesus  with  her  tears ;  but  there 
is  no  foundation  for  this  opinion.  Stooping  down,  she  perceived  the 
angels,  but  felt  no  fear,  for  it  seems  she  knew  them  not.  There  they 
were  clothed  in  white,  keeping  watch  in  the  tomb.  The  apostles  had 
not  seen  them,  when  they  had  looked  in.  The  heavenly  watchers  were 
mindful  of  Mary's  tears,  and  asked,  "  Woman,  why  weepest  thou  ?" 
She  replied,  "  Because  they  have  taken  away  my  Lord,  and  I  know 
not  where  they  have  laid  him."  The  angels  did  not  attempt  to  comfort 
her,  as  they  had  done  her  companions,  because  a  better  Comforter 
was  standing  behind  her.  She  had  complained  to  apostles,  then  to  an- 
gels, and  now  she  complains  to  the  Lord  himself.  "  Sir,  if  thou  have 
borne  him  hence,  tell  me  where  thou  hast  laid  him,  and  I  will  take 
him  away."  Grief  is  unreasonable.  Had  an  enemy  taken  away  the 
body,  would  he  have  told  Mary  where  he  had  laid  it  ?  The  mourner 
was  so  transported  with  sorrow  that  she  knew  not  what  she  said,  or 
what  she  did ;  she  could  not  distinguish  faces,  nor  remember  voices ; 
all  was  confusion  and  perplexity.  * 

There  are  some  who  weep  now,  because  they  fear  lest  the  enemy 
should  triumph  over  their  Lord's  body.  The  saints  are  the  body  of 
Christ,  his  flesh,  and  his  bones.  The  enemy  has  often  trampled  upon 
that  body,  but  he  can  never  destroy  it.  There  are  three  islands,  in 
distant  oceans,  which  in  our  days  have  been  openly  assaulted  by  Satan 
and  his  hosts.  The  prisoners  of  Madeira,  the  patriots  of  Tahiti,  and 
the  martyrs  of  Madagascar,  have  endured  a  great  fight  of  afflictions. 
Some  have  wept  over  their  sufferings,  Jesus  beholds  the  tears  of 
those  who  feel  for  his  oppressed  people,  and  he  says  to  them  with  ten- 
derness, "  Why  weepest  thou  ?"  He  bids  them  weep  no  more,  for  he 
will  soon  avenge  his  own  cause. 

Though  Mary  did  not  at  first  remember  her  Saviour's  voice,  yet 
when  he  pronounced  her  own  name  she  knew  it.  Shall  we  ever  hear 
our  own  names  uttered  by  our  Lord  ?  Are  they  now  written  in  his 
book  ?  Can  we  wonder  that  when  Mary  had  found  her  Lord  she  was 
unwilling  to  part  from  him  ?  He  said,  "  Touch  me  not ;"  that  is, 
"  Hold,  or  detain  me  not ;  for  I  am  not  yet  ascended  unto  my  Father." 
As  he  was  not  going  to  ascend  immediately,  Mary  might  hope  to  see 


DEC.  16.]         CHRIST  APPEARS  TO  THE  FAITHFUL  WOMEN.  527 

him  soon  again.  Then  he  sent  a  message  to  his  brethren.  He  called 
his  disciples  his  brethren..  This  was  the  message  :  "  I  ascend  mito 
my  Father  and  your  Father,  unto  my  God  and  your  God."  What  a 
message  !  How  full  of  grace,  of  joy,  of  glory  !  It  is  a  message  to 
us,  if  we  believe  in  Jesus.  His  Father  is  our  Father,  and  loves  us  as 
he  does  him.  (John  xvii.  23.)  Our  elder  brother  is  gone  before  us, 
to  prepare  a  place  for  the  younger  children  in  his  Father's  house. 

Evening  Scripture  portion.     Ps.  XLII.  XLIII.    Panting  after  God 


Matt.  XXVHI.  9,  10. — Christ  appears  to  the  faithful  women. 

The  Lord  Jesus  appeared  first  to  Mary  Magdalene,  after  he  rose 
from  the  dead ;  then  he  appeared  to  her  two  companions,  Mary  and 
Salome.  He  could  transport  himself,  in  one  moment,  from  the  place 
where  he  stood  conversing  with  Mary  Magdalene,  near  the  tomb,  to 
the  spot  which  these  women  had  reached.  He  met  them  as  they  were 
running  quiddy  to  bring  his  disciples  word. 

He  met  them  with  words  of  joy.  He  said,  "All  hail,"  or  *'  Rejoice 
ye."  He  found  them  rejoicing,  but  he  bid  them  again  rejoice.  1^\\q  first 
salutation  that  he  uttered  when  he  rose  from  the  dead  was,  "  Woman, 
why  weepest  thou  ?"  His  next  salutation  was,  "  All  hail."  He  would 
not  bid  his  people  rejoice,  if  there  were  not  great  cause  for  joy. 
When  he  was  born  into  the  world,  the  angel  said  to  the  shepherds, 
"  Behold  I  bring  you  good  tidings  of  great  joy,  which  shall  be  to  all 
people."  Since  that  lime  Jesus  had  passed  through  deep  sorrow.  And 
what  was  the  fruit  of  this  sorrow  ?  Joy.  What  joy  1  The  joy  of 
saving  souls  from  eternal  death.  This  was  the  joy  set  before  him,  to 
gain  which  he  endured  the  cross,  and  despised  the  shame.  This  is  the 
Father's  will,  that  every  one  that  seeth  the  Son,  and  believeth  in  him, 
shall  have  everlasting  life.  (John  vi.  40.)  Well  might  Jesus  say  to 
these  believing  women,  *'  All  hail !"  If  we  could  now  hear  Him  speak 
from  heaven,  we  should  hear  him  utter  those  same  words  to  all  who 
believe  in  him.  Though  they  might  be  languishing  on  sick  beds,  or 
weeping  over  newly-closed  graves,  he  would  say  to  them,  "  All  hail !" 
But  what  would  he  say  to  unbelievers  ?  He  would  denounce  wo  upon 
them,  because  they  have  not  believed  in  the  only  name  which  can  save 
them  from  the  wrath  to  come.  "  Wo  unto  you  that  laugh  now,  for 
ye  shall  mourn  and  weep." 

Though  the  faithful  women  felt  some  fear  at  the  sight  of  their  risen 
Lord,  they  ventured  to  approach  him,  and  to  hold  him  by  the  feet. 
They  must  have  seen  upon  those  feet  the  prints  of  the  nails.  They 
loved  him  before  he  died,  but  surely  they  loved  him  better  now.  The 
sight  of  his  agonies  on  the  cross  must  greatly  have  increased  their 


528  THE  PHARISEES  BRIBE  THE  WATCH.  [dec.  17. 

love.  Every  one  who  has  lost  dear  friends  feels,  *'  I  never  loved 
ihem  enough  while  they  were  with  me.  The  remembrance  of  their 
dying  pangs  endears  them  doubly  to  my  heart."  But  what  must  these 
women  have  felt  when  they  remembered  all  their  Lord  had  gone 
through,  and  when  they  knew  it  was  all  for  their  sakes  !  Do  we  wish 
we  had  been  in  their  place,  lying  low  at  his  feet  and  worshipping  him? 
If  we  love  him,  we  may  look  forward  to  such  a  meeting. 

When  Jesus  rose  from  the  dead,  his  enemies  were  not  permitted  to 
see  him.  He  appointed  a  place  in  Galilee  where  all  his  disciples  from 
all  parts  of  the  land  might  assemble  to  meet  him  :  but  his  enemies  re- 
ceived no  invitation.  There  shall  be  a  place  in  the  air  where  all  who 
love  Jesus  shall  behold  him  when  he  comes  again.  The  dead  in 
Christ  shall  rise  ^r5^ ;  then  those  who  are  alive  and  remain  shall  be 
caught  up  together  with  them  in  the  clouds,  to  meet  the  Lord  in  the 
air.  There  will  be  no  parting  after  that  meeting.  '*  So  shall  we  be 
ever  with  the  Lord."  There  will  be  no  sorrow  after  that  meeting. 
"  God  shall  wipe  away  all  tears  from  their  eyes."  There  will  be  no 
sin  after  that  meeting.  "  When  he  shall  appear,  we  shall  be  like  him, 
for  we  shall  see  him  as  he  is."  (1  John  iii.  2.) 

Evening  Scripture  portion.    2  Peter  III.     The  end  of  the  world. 


Matt.  XXVIIL  11-15. —  The  Pharisees  bribe  the  watch. 

How  short  was  the  joy  of  the  world  !  How  soon  it  was  turned  into 
sorrow  !  Before  his  crucifixion,  the  Lord  had  said,  "  The  world  shall 
rejoice."  And  they  did  rejoice  during  the  day  that  he  lay  in  the  grave. 
The  words  that  God  once  addressed  to  Moab  concerning  their  be- 
havior to  Israel  applied  to  them  :  "  Since  thou  spakest  of  him,  thou 
skippedst  for  joy."  (Jer.  xlviii.  27.)  But  what  dismay  they  felt  when 
they  heard  that  the  object  of  their  hatred  was  risen  from  the  tomb  ! 
Yet  they  persevered  in  their  horrible  attempt  to  deter  people  from  be- 
lieving in  him. 

When  they  learned  from  the  affrighted  soldiers  the  wonders  that  had 
happened  at  the  sepulchre,  they  determined,  if  possible,  to  conceal 
these  events.  The  chief  priests  took  the  lead  in  this  dark  transaction ; 
they  summoned  the  elders,  and  consulted  with  them  by  what  means 
they  should  smother  the  truth.  They  decided  on  bribing  the  soldiers 
to  spread  an  invented  tale.  "  His  disciples  came  by  night,  and  stole 
him  away  while  we  slept."  The  father  of  lies  never  suggested  a  more 
awful  lie  than  this.  It  is  his  constant  employment  to  teach  sinners  to 
hide  their  sins  under  a  covering  of  falsehood.  There  are  numbers  to 
be  found  in  every  place  who  are  contriving  day  after  day  new  ways  of 
concealing  their  old  sins.     Their  tongues  are  grown  so  familiar  with 


DEC.  18.]  WOMEN  VISIT  THE  TOMB.  529 

lies,  that  they  can  tell  them  without  a  bhish.  But  unless  they  repent, 
ihey  will  feel  the  power  of  that  tremendous  sentence,  ^^  All  liars  shall 
have  their  part  in  the  lake  which  burneth  with  fire  and  brimstone." 
All  liars  of  every  degree  shall  share  in  that  condemr  ^tioj..  The  Phari- 
sees were  deceivers  of  the  wo7~st  kind.  What  wouJd  Ve  (hi,nght  of  the 
man  who  should  wilfully  deceive  his  neighbors  concejai'  g  the  place 
where  the  fire-engines  were  kept,  though  he  knew  iho  town  was  in 
flames  ?  Through  such  a  man  a  whole  town  might  be  destroyed.  The 
Pharisees  were  such  men.  They  endeavored  to  deceive  a  perishing 
world  respecting  him  who  was  the  life  of  that  world.  The  resurrec- 
tion proved  that  he  was  indeed  the  Son  of  God.  This  was  the  fact  that 
his  enemies  labored  to  conceal. 

They  found  the  Roman  soldiers  ready  to  unite  in  their  scheme. 
There  is  nothing  so  wicked  that  men  have  not  done  for  the  sake  of 
money.  Some  will  even  plead  as  an  excuse  for  sin,  that  they  should 
lose  money  if  they  did  not  commit  it.  Have  you  never  heard  persons 
defend  their  disobedience  to  God's  laws  by  saying,  "  I  could  not  get  a 
living  if  I  acted  otherwise  ?"  Have  any  of  us  ever  made  such  miser- 
able excuses  ?  There  is  one  question  which  we  ought  never  to  forget. 
It  is  this  :  "  What  shall  it  profit  a  man,  if  he  gain  the  whole  world,  and 
lose  his  own  soul  ?" 

These  soldiers  incurred  great  guilt  when  they  consented  to  spread 
the  falsehood  the  Pharisees  had  invented.  They  had  felt  the  earth- 
quake, they  had  seen  the  angels,  yet  they  did  not  declare  the  glory  of 
the  Lord.  But  God  found  other  messengers.  Feeble,  though  faith- 
ful women,  first  proclaimed  the  joyful  tidings.  Unlearned,  though  in- 
spired apostles,  confirmed  their  word,  and  spread  it  far  and  wide.  We 
have  heard  the  glorious  truth,  that  the  Lord  rose  from  the  dead  on  the 
third  day.  Have  we  beheved  it  ?  God  has  promised  to  save  all  those 
who  believe  it  with  the  heart.  "  If  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  raised  him 
from  the  dead,  thou  shalt  be  saved."  (Rom.  x.  9.) 

Evening  Scripture  portion.     1  Tim.  VI.    The  love  of  money. 


Luke  XXIV.  1-12. — Women  visit  the  tomb. 

Those  who  have  attentively  examined  the  history  of  the  resurrection 
have  come  to  the  conclusion  that  two  companies  of  women  visited  the 
tomb.  St.  Matthew  and  St.  Mark  record  the  visit  of  the  Jirst  com 
pany  ;  St.  Luke  that  of  the  second.  The  Jirst  company  consisted  of 
at  least  three  women,  Mary  Magdalene,  the  other  Mary,  and  Salome. 
We  do  not  know  how  many  women  composed  the  second  band,  or 
what  were  their  names ;  but  it  is  probable  that  Joanna,  the  wife  oi 

67 


530  WOMEN  VISIT  IHE  TOMB.  [dec.  18. 

Chuza,  Herod's  steward,  was  one  of  them.  Many  women  had  fol 
lowed  Jesus  from  Galilee,  and  had  ministered  mito  him  by  the  way. 
(Matt,  xxvii.  55.)  It  is  not  to  be  supposed  that  they  all  lodged  in  the 
same  house  in  Jerusalem,  or  that  they  reached  the  sepulchre  at  the 
same  moment.  Those  who  came  first  saw  one  young  man  clothed  in 
white  sitting  in  the  tomb.  The  second  band  for  a  time  saw  no  one  ; 
but,  when  they  were  much  perplexed,  they  beheld  two  men  standing 
by  them  in  shining  garments.  The  first  company,  as  they  were  run- 
ning to  bring  the  disciples  word,  met  their  risen  Lord  :  but  there  is  no 
account  of  the  second  company  being  honored  with  such  an  interview. 
By  referring  to  the  23d  verse  of  this  chapter,  we  shall  see  that  there 
were  some  women  who  only  saw  a  vision  of  angels,  and  not  the  Lord 
himself,  and  they  may  have  formed  the  second  band. 

How  do  angels  address  our  fallen  race  ?  They  speak  to  us  as  if  we 
were  but  little  children  in  comparison  to  themselves.  These  angels 
said  to  the  women,  "  Why  seek  ye  the  living  among  the  dead  V  It 
appeared  to  them  an  act  oi  folly  to  look  for  the  Lord  of  Life  in  the 
abode  of  Death.  They  felt  that  his  followers  ought  to  have  known 
that  he  was  risen.  They  repeated  the  very  words  that  He  had  said  to 
them,  "The  Son  of  man  must  be  delivered  into  the  hands  of  sinful 
men  and  be  crucified,  and  the  third  day  rise  again^  Could  any  words 
be  plainer  than  these  ?  It  was  strange  that  all  the  disciples  should 
have  forgotten  them.  But  while  the  angels  must  be  astonished  at  the 
dulness  and  forgetfulness  of  human  creatures,  they  do  not  exult  over 
them  with  pride,  or  upbraid  them  with  harshness.  They  instruct  in  a 
gentle  and  condescending  manner.  Let  us  try  to  teach  like  them  when 
we  meet  with  those  who  are  more  ignorant  than  ourselves.  The 
heavenly  hosts  have  been  taught  by  Him  who  said,  "  Learn  of  me,  for 
I  am  meek  and  lowly  in  heart." 

What  a  disappointment  it  must  have  been  to  these  women  when 

they  found  the  apostles  would  not  believe  their  account !     But  Peter 

went  to  the  tomb  to  examine  for  himself.     Whether  this  was  the  same 

visit  recorded  by  St.  John,  or  another,  is  uncertain.     The  sight  of  the 

linen  clothes  convinced  Peter  that  the  Lord's  body  had  not  been  stolen 

In  the  course  of  the  day  the  Lord  himself  appeared  to  Peter.     St. 

Paul  declares  that  he  was  seen  of  Cephas  (or  Peter)  before  he  was 

seen  of  the  twelve.     (1  Cor.  xv.  5.)     How  wonderful  that  he  who  had 

denied  his  Master  should  be  the  first  of  all  the  apostles  to  behold  him 

after  his  resurrection  !    Jesus  knew  that  this  weeping  backslider  needed 

.his  strong  consolation.     How  the  look  which  his   Master  had   cast 

ipon  him  while  standing  in  the  judgment-hall  must  have  agonized  his 

nind,  till  he  saw  again  that  injured  Friend  !     Christ  still  pities  the 

">oor  wanderer.     It  is  not  his  will  that  such  a  one  should  *'  be  swal- 

owed  up  with  overmuch  sorrow."  (2  Cor.  ii.  7.)     It  is  the  duty  of  his 

ellow-Christians  to  forgive  and  to  comfort  him,  and  to  confirm  their 

Dve  towards  him.     How  much  more  is  it  the  delight  of  the  compas- 

onate  Saviour  to  raise  him  up,  to  strengthen  him,  and  to  wipe  away 


OEC.  19.]  THE  JOURNEY  TO  EMMAUS.  531 

his  tears  !  Is  there  any  sin  which  lies  heavy  on  the  conscience  of  any 
of  us  ?  Let  us  confess  it  at  the  feet  of  Jesus.  He  will  not  spurn  us 
from  his  presence  :  no ;  but  '*  He  will  turn  again,  he  will  have  com- 
passion upon  us,  he  will  subdue  all  our  iniquities ;  and  thou  wilt  cast 
all  their  sins  into  the  depths  of  the  sea."  (Micah  vi.  19.) 

Evening  Scripture  portion.    Ps.  XXV.    A  prayer  for  pardon. 


Luke  XXIV.  13-24. — The  journey  to  Emmaus. 

Towards  the  close  of  the  joyful  day  which  saw  the  Lord  arise,  two 
of  the  disciples  were  walking  together,  oppressed  with  sorrow.  The 
name  of  one  of  these  men  was  Cleopas.  The  name  of  his  companion 
is  not  revealed.  It  does  not  seem  probable  that  this  Cleopas  was  the 
husband  of  that  Mary  who  visited  the  sepulchre ;  for  if  he  had  been 
her  husband,  he  must  have  known  that  she  had  seen  the  Lord;  where- 
as we  find  that  he  only  speaks  of  the  women  having  seen  angels,  (v. 
23.)  It  is  also  to  be  remarked  that  he  calls  them  merely  "  certain 
women  of  our  company." 

Cleopas  and  his  friend  were  walking  towards  Emmaus.  This  vil- 
lage was  nearly  eight  miles  to  the  northwest  of  Jerusalem.  The  way 
thither  was  mountainous,  and  in  many  places  almost  paved  with  rock. 
The  gloomy  scenery — the  rugged  path — the  lonely  way — the  declining 
sun,  must  have  accorded  with  the  troubled  state  of  the  disciples' 
hearts.  The  risen  Lord  beheld  these  two  friends  as  they  walked  sor- 
rowfully along,  and  he  came  to  pass  the  evening  in  their  company. 
Though  he  well  knew  the  subject  of  their  conversation,  he  asked  them 
this  question,  "  What  manner  of  communications  are  these  that  ye 
have  one  to  another,  as  ye  walk  and  are  sad  ?" 

When  we  are  conversing  together,  if  the  Lord  were  to  draw  near 
and  to  make  this  inquiry,  should  we  always  be  wiUing  to  reply  ?  Out 
of  the  abundance  of  the  heart  the  month  speakelh.  Worldly  people 
never  take  pleasure  in  conversing  about  their  souls,  or  Christ,  or  heav- 
en. They  dehght  in  talking  of  the  trifling  vanities  of  time.  But 
even  true  Christians  are  apt  to  forget  unseen  things,  and  to  waste  their 
precious  hours  in  unprofitable  discourse.  But  when  they  do  converse 
upon  spiritual  subjects,  they  receive  a  blessing  from  the  Lord.  In 
times  of  affliction,  especially,  they  should  avoid  the  society  of  the  un- 
godly. David  when  in  trouble  said,  "  I  will  keep  my  mouth  with  a 
bridle  while  the  wicked  is  before  me."  (Ps.  xxxix.  1.)  But  they 
should  open  their  hearts  to  each  other.  It  was  in  a  time  of  public 
calamity  that  the  saints  described  by  Malachi  met  together.  "  Then 
they  that  feared  the  Lord  spake  often  one  to  another,  and  the  Lord 
hearkened  and  heard  it."     (Mai.  iii.  16.) 


5af2  CHRIST  MAKES  HIMSELF  KNOWN  AT  EMMAUS.        [dec.  20. 

There  must  have  been  something  exceedingly  gracious  in  the  man- 
ner in  which  Jesus  addressed  the  mourning  disciples  ;  for,  though 
they  took  him  for  a  stranger,  they  readily  opened  their  grief  at  his  re- 
quest. What  a  grief  it  was  !  They  had  lost  their  Lord.  Yet  they 
had  not  renounced  him.  They  looked  upon  him  still,  not  as  a  deceiver, 
but  as  a  "  prophet  mighty  in  deed  and  in  word,  before  God  and  all  the 
Deople."  Their  own  negligence  was  the  principal  occasion  of  their 
grief.  Though  many  had  been  to  see  the  sepulchre,  they  had  not. 
Had  they  gone  they  also  might  have  seen  angels,  or  at  least  they 
would  have  seen  the  linen  clothes,  and  by  them  have  been  convinced 
that  the  Lord  was  risen.  Then,  instead  of  mourning  together,  they 
would  have  been  rejoicing  together.  Christians  are  often  unhappy 
only  because  they  are  negligent.  They  hear  their  brethren  tell  of  joys 
which  they  themselves  have  never  tasted,  and  they  scarcely  believe 
the  report.  But  if  they  would  use  the  same  dihgence  in  searching  the 
Scriptures,  and  the  same  importunity  in  prayer  as  those  happy  breth- 
ren, they  also  would  rejoice. 

Evening  Scripture  portion.    Ps.  LXXVII.     The  disconsolate  Church 


Luke  XXIV.  25-35. — Christ  makes  himself  known  at  Emmaus. 

Has  any  one  who  loves  Jesus  ever  read  the  account  of  the  walk  to 
Emmaus  without  wishing  he  had  been  there?  How  dehghtful  it  must 
have  been  to  hear  the  Lord  explain  in  all  the  Scriptures  the  things 
concerning  himself!  But  has  He  not  promised  his  Holy  Spirit  to  en- 
lighten us  when  we  search  his  holy  word  ?  There  are  things  concern- 
ing himself  in  all  the  Scriptures.  In  the  beginning  of  the  Bible  we 
find  him  revealed  as  the  Seed  of  the  woman  ;  and  in  the  last  chapter 
of  the  Old  Testament,  we  behold  him  as  the  Sun  of  Righteousness ; 
and  in  every  intervening  page  we  may  discover  him :  as  a  suffering 
Lamb,  or  as  a  conquering  Lion  ;  as  a  tender  shoot,  or  a  strong  branch  ; 
as  a  servant,  or  a  king ;  as  a  child,  or  the  Ancient  of  Days ;  now 
made  low  as  a  worm,  and  now  declared  to  be  the  mighty  God,  the 
great  Creator,  the  glorious  Jehovah. 

While  the  Lord  was  explaining  this  mysterious  subject  to  his  atten- 
tive companions,  he  arrived  at  Emmaus.  This  village  was  situated  on 
the  southern  side  of  a  fruitful  hill,  and  commanded  a  view  of  the 
towers  and  pinnacles  of  Jerusalem.  Lying  exposed  to  the  heat  of  the 
mid-day  sun,  it  was  refreshed  by  an  abundance  of  cooling  springs. 
Jesus  would  not  have  entered  the  disciples'  dwelling  had  he  not  been 
entreated  to  stay.  Whenever  we  return  to  our  homes,  let  us  make 
the  prayer  those  disciples  nade,  and  say,  "Abide  with  us."     No  home 


DEC.  20.]       CHRIST  MAKES  HIMSELF  KNOWN  AT  EMMAUS.  63$ 

is  really  sweet  in  which  Jesus  does  not  abide.  Where  he  is,  there 
are  peace,  and  love,  and  joy. 

The  Lord  acted  as  master  of  the  house  at  the  table  of  his  host. 
According  to  his  custom,  "  he  tt  ok  bread,  and  blessed  it,  and  brake  it, 
and  gave  to  them."  Then  the  disciples  knew  the  Lord,  for  their  eyes 
were  opened.  God  exercises  supreme  power  over  our  senses.  He 
lets  us  see  and  hear  what  he  chooses.  In  the  next  world  He  can  open 
our  eyes,  and  enable  us  to  know  saints  we  have  never  seen,  and  to 
recognise  friends  we  have  long  lost 

What  must  the  mourners  have  felt  when  they  discovered  that  the 
wonderful  stranger  was  their  own  beloved  Saviour  !  But  they  had  no 
opportunity  of  expressing  their  delight  to  /wm,  for  he  vanished  out  of 
their  sight.  After  his  resurrection  the  Lord  neither  came  in  nor  went 
out  as  before.  A  glorified  body  is  very  different  from  the  houses  of 
clay  in  which  our  spirits  are  imprisoned. 

The  two  friends  could  not  remain  at  home  after  the  joyful  event 
that  had  happened  !  They  longed  to  make  their  brethren  partakers 
of  their  happiness.  They  had  left  them  weeping ;  but  when  they  ar- 
rived at  Jerusalem  they  found  them  rejoicing.  The  Lord  had  appeared 
to  Simon  Peter.  Though  the  womerCs  report  had  been  disbelieved, 
Peter's  testimony  had  been  received. 

What  was  the  subject  of  that  evening's  conversation  ?  Was  it  not 
the  various  appearances,  of  the  Lord  ?  -  Every  particular  concerning 
the  interviews  that  had  been  enjoyed  with  Him  must  have  been  hs- 
tened  to  with  the  deepest  interest.  About  what  do  saints  above  con- 
verse ?  Is  it  not  about  their  Lord,  and  how  they  first  learned  to  know 
him,  and  how  he  manifested  himself  to  them  at  various  seasons  of  their 
pilgrimage  ?  Even  here,  when  saints  meet  together,  they  delight  to 
speak  on  these  subjects.  Like  the  disciples  of  old,  they  have  different 
histories  to  relate.  Mary  Magdalene  might  tell  how  quickly  he  re- 
vealed himself  to  her  :  Cleopas  and  his  friend  might  describe  how 
long  he  delayed  to  make  himself  known  to  them.  She  met  him  in  the 
garden — they  were  joined  by  him  in  the  way.  She  addressed  him 
first — they  were  first  spoken  to  by  him.  The  dealings  of  the  Lord 
with  his  people  are  still  marked  by  different  circumstances  ;  but  the 
end  in  every  case  will  be  the  same.  Though  for  a  season  they  may 
lament,  saying,  "  I  sought  him,  but  I  found  him  not ;"  and  inquire 
mournfully,  "  Saw  ye  him  whom  my  soul  loveth  ?"  at  length  they  will 
joyfully  declare,  "  I  found  him  whom  my  soul  loveth."  (Cant.  iii.  2-4.) 
Those  who  love  Jesus  must  find  him,  for  He  himself  is  seeking  them. 

Evening  Scripture  portion.     Canticles  III.     Seeking  Christ 


534  CHRIST  EATS  IN  THE  PRESENCE  OF  HIS  DISCIPLES,     [dec.  21. 


Luke  XXIV.  36-43. — Christ  eats  in  the  presence  of  his  disciples. 

During  the  course  of  the  resurrection-day  the  Lord  Jesus  appeared 
to  several  of  his  people  either  alone,  or  when  two  or  three  were  together. 
But  he  crowned  the  jo37-s  of  the  day  by  showing  himself  in  the  evening 
to  a  larger  assembly.  The  apostles,  the  disciples  from  Emmaus,  and 
others  besides,  were  all  conversing  about  their  risen  Lord,  when  they 
suddenly  saw  him  standing  before  them.  Nothing  could  be  more 
comforting  than  the  words  he  uttered,  *'  Peace  be  unto  you."  All  his 
salutations  to  his  people  that  day  had  been  full  of  sympathy  and  en- 
couragement. To  the  weeping  Mary  he  had  said,  "  Why  weepest 
thou  ?"  to  the  joyful  women,  "  AH  hail !"  to  the  mourning  disciples, 
"  What  manner  of  communications  are  these  that  ye  have  one  to  an- 
other, as  ye  walk  and  are  sad  ?"  To  Simon  Peter  we  know  not  what 
he  said  ;  but  we  are  persuaded  that  He  who  sent  him  a  gracious  mes- 
sage, gave  him  a  tender  reception.  To  his  assembled  apostles  he 
said,  **  Peace  be  unto  you."  This  peace  he  won  by  the  pangs  of 
death.  Man  lost  it  in  Eden  ;  the  Son  of  man  regained  it  on  Calvary. 
He  made  peace  by  the  blood  of  his  cross,  (Col.  i.  20  ;)  and  he  rose 
from  the  grave  to  bestow  that  peace  upon  his  people.  He  still  lives 
to  bestow  it  on  all  who  ask  it.  If  there  be  any  uneasy  soul  seeking 
for  happiness,  but  not  knowing  how  to  obtain  it,  let  that  restless  crea- 
ture fall  low  at  the  feet  of  Jesus,  and  implore  his  blessing  ;  peace  shall 
sooner  or  later  flow  into  that  troubled  heart.  A  sweet  sense  of  par- 
don, a  lively  hope  of  heaven,  and  a  fervent  love  to  God — these  feel- 
ings make  up  the  peace  that  Jesus  gives. 

How  touching  it  must  have  been  to  see  the  Lord  showing  his  own 
wounded  hands  and  feet  to  his  disciples,  and  inviting  them  to  touch 
his  sacred  person  !  God  suffered  these  prints  of  love  to  remain  after 
the  wounds  were  forever  healed.  The  apostle  John,  when  he  speaks 
of  his  Lord  in  the  opening  of  his  first  epistle,  alludes  to  the  privileges 
he  had  enjoyed  :  *'  That  which  was  from  the  beginning,  which  we 
have  heard,  which  we  have  seen  with  our  eyes,  which  we  have  looked 
upon,  which  our  hands  have  handled,  of  the  Word  of  Life." 

The  apostles  enjoyed  some  privileges  which  we  have  never  known. 
They  heard  that  blessed  voice,  they  saw  that  sacred  form,  they  touched 
those  precious  limbs  ;  but  there  are  still  higher  enjoyments  that  we 
hope  to  share  with  them  hereafter.  The  gracious  Saviour,  who  con- 
descended to  eat  with  his  disciples  after  he  rose  from  the  dead,  has 
promised  to  admit  all  his  people  to  intimate  communion  with  himself. 
There  is  no  creature  so  mean, — no  soul  so  ignorant, — no  sinner  so 
lost,  who  shall,  if  he  feel  the  desire  to  be  with  Jesus,  be  refused  ad- 
mittance to  his  presence.  But  not  one  being  shall  approach  him  in 
glory  who  has  not  loved  him  upon  earth.  To  all  who  love  him  not 
he  will  say,  *'  Depart."  How  would  the  entrance  of  an  enemy  have 
marred  the  joy  of  the  evening  which  Christ  spent  with  his  apostles  ' 


DEC.  22.]  CHRIST  BESTOWS  THE  HOLY  GHOST.  535 

Judas  was  not  there.  No  doubt,  in  former  days,  he  had  stirred  up 
many  dissensions  among  the  httle  band.  There  shall  not  be  one  ene- 
my in  heaven  to  interrupt  the  harmony.  The  weak  believer  shall  be 
there  ;  the  restored  backslider  shall  be  there  ;  the  sinner,  plucked  in 
the  last  hour  as  a  brand  ifom  the  burning,  shall  be  there  :  but  not  one 
hypocrite,  not  one  self-righteous  formalist,  not  one  worldly-minded 
person,  not  one  who  does  not  love  the  Lord  Jesus  Christ.  Let  each 
of  us  ask  his  own  soul,  "  Shall  I  be  there  ?" 

Evening  Scripture  portion.     1  John  I.     The  aj^stlet^  knowledge  of  Jesus. 


John  XX.  19-23. — Christ  bestows  the  Holy  Ghost  on  his  disciples. 

This  is  the  same  appearance  of  the  Lord  as  that  recorded  by  St. 
Luke.  It  took  place  in  the  evening,  after  the  resurrection.  It  is  the 
first  meeting  recorded  of  the  followers  of  the  crucified  Saviour.  It 
was  the  first  of  a  long  train  of  Christian  assemblies.  At  this  moment, 
in  how  many  parts  of  the  world  congregations  are  worshipping  him 
who  suffered  upon  the  cross  !  Our  family  is  now  met  together  in 
honor  of  his  name.  But  do  our  feelings  resemble  those  of  the  first 
disciples  ?  Do  we  love  Jesus  ?  Do  we  earnestly  long  to  see  him  ? 
If  he  were  now  to  stand  in  the  midst  of  the  room,  should  we  be  ex- 
ceedingly glad  ?  There  are  many  who  call  themselves  Christians, 
who  do  not  love  Christ.     They  would  not  be  glad  to  see  him. 

When  the  risen  Saviour  entered  the  room  where  the  disciples  were 
assembled,  the  doors  were  shut  for  fear  of  the  Jews.  It  is  evident 
that  they  were  locked,  or  fastened,  in  order  to  keep  out  the  enemy. 
It  was  easy  for  him  who  had  just  broken  the  bars  of  death  to  open 
those  doors. 

St.  Luke  relates,  that  on  this  occasion  he  ate  in  the  presence  of  his 
disciples.  This  he  did  to  show  that  he  was  man.  But  he  also 
showed  that  he  was  God.  He  breathed  on  his  disciples,  saying,  "  Re- 
ceive ye  the  Holy  Ghost."  At  that  very  moment  they  received  the 
Holy  Ghost,  though  not  in  so  abundant  a  manner,  as  after  Jesus  as- 
cended. 

Christ  never  gives  us  commands  without  enabling  us  to  fulfil  them. 
He  commanded  his  apostles  to  preach  the  Gospel,  and  to  enable  them 
to  preach  it,  he  gave  them  the  Holy  Ghost.  By  this  gift  their  under- 
standings were  enlightened  more  than  they  had  ever  been  before. 
But  the  apostles  could  not  forgive  sins.  He  alone,  against  whom  sin 
is  committed,  can  forgive  it.  Why  then  did  Jesus  say  to  his  apostles, 
"  Whose  soever  sins  ye  remit  they  are  remitted  to  them  ?"  Did  He 
not  enable  them  to  know  whom  He  would  forgive  ? 

When  the  men  who  had  crucified  their  Lord  came  to  them  in  an 


536  CHRIST  CONVINCES  THE  UNBELIEVING  APOSTLE.      [dec.  23 

agony  of  grief,  saying,  "■  Men  and  brethren,  what  shall  we  do  ^"  the 
apostles  knew  what  to  reply.  They  knew  that  Christ  would  forgive 
his  murderers,  and  they  answered,  "  Repent,  and  be  baptized  every 
one  of  you  in  the  name  of  Jesus  Christ,  for  the  remission  of  sins.''' 
They  knew  also  whom  God  would  not  forgive.  When  Ananias  and 
Sapphira  lied  unto  the  Holy  Ghost,  Peter  consigned  them  both  to  in- 
stant death. 

What  is  the  greatest  boon  that  sinners  can  receive  ?  Is  it  not  the 
forgiveness  of  sins  ?  Do  we  desire  to  know  whether  our  sins  are  for- 
given ?  In  the  writings  of  the  apostles  we  shall  find  rules  laid  down 
by  which  we  may  examine  ourselves.  Have  we  with  real  sorrow 
confessed  our  sins,  and  asked  pardon  in  the  name  of  Jesus  ?  Then 
we  have  obtained  mercy.  For  the  apostle  John  has  declared  in  his 
first  epistle,  "  If  we  confess  our  sins,  he  is  faithful  and  just  to  forgive 
our  sins,  and  to  cleanse  us  from  all  unrighteousness."     (1  John  i.  9.) 

Evening  Scripture  portion.    2  Cor.   II.    Pardon  in  the  name  of  Christ. 


John  XX.  24  to  end. — Christ  convinces  tlie  unbelieving  apostle. 

Much  benefit  has  often  been  lost  by  absence  from  the  assemblies 
of  the  saints.  Thomas,  by  his  absence,  lost  an  opportunity  of  seeing 
the  risen  Saviour.  While  his  brethren  were  rejoicing  in  the  thought 
of  the  glory  of  their  Lord,  he  was  suffering  the  miseries  of  unbelief. 

There  is  something  daring  and  repulsive  in  the  expression  he  used  : 
*'  Except  I  shall  see  in  his  hands  the  print  of  the  nails,  and  thrust  my 
hand  into  his  side,  I  will  not  believe."  Thomas  little  thought  when 
he  spoke  thus  that  Jesus  heard  his  words.  How  many  speeches  that 
we  have  uttered  must  have  grieved  the  heart  of  our  ever-present  Sa- 
viour !  Were  he  to  appear  and  remind  us  of  them,  we  should  feel 
overwhelmed  with  shame  and  sorrow. 

It  was  just  one  week  after  his  resurrection  that  the  Lord  came  the 
second  time  to  visit  his  assembled  people. 

He  entered  the  room  in  the  same  w^onderful  manner  as  before,  pass- 
ing through  the  fastened  doors.  By  two  signs  he  showed  that  he  was 
God.  The  manner  of  his  entrance  displayed  his  divine  'power;  his 
repeating  the  words  of  Thomas  manifested  his  divine  knoivledge. 

When  Nathanael  was  brought  to  Jesus,  he  was  astonished  to  hear 
him  say,  "  When  thou  wast  under  the  fig-tree  I  saw  thee ;"  and  ho 
cried  out,  *'  Thou  art  the  Son  of  God  ;  thou  art  the  King  of  Israel." 

Thomas  felt  in  the  same  manner  when  he  exclaimed,  "  My  Lord 
and  my  God."  He  did  not  say,  (as  Israel  once  had  said,)  the  Lord  he 
is  the  God ;  but  "  My  Lord  and  my  God."  He  loved  Jesus,  and  he 
knew  that  Jesus  loved  him  ;  therefore  he  could  say,   "  My  God. 


DEC.  24. J  CHRIST  AT  THE  LAKE  OF  GENNESARETH.  537 

Those  wounds  in  the  Saviour's  hands  seemed  to  cry  out,  "  T  loved 
thee,  and  gave  myself  for  thee." 

The  sin  of  this  apostle  was  the  occasion  of  a  blessing  being  pro- 
nounced on  numbers  then  unborn.  "  Blessed  are  they  that  have  not 
seen,  and  yet  have  believed."  Thomas  ought  to  have  believed  the 
promise  that  Christ  would  rise,  before  any  witnesses  had  declared 
that  they  had  seen  him  ;  but  he  not  only  doubted  Christ's  promise, 
but  rejected  the  testimony  of  all  his  brethren.  His  unbelief  was  very 
great ;  yet  it  was  not  that  fatal  unbelief  which  reigns  in  the  uncon- 
verted, for  it  was  accompanied  by  sincere  love.  The  Pharisees 
dreaded  lest  Christ  should  rise.  Thomas  regarded  his  rising  again  as 
too  joyful  an  event  to  be  true.  They  tried  to  shut  their  eyes  to  all  the 
proofs  that  were  pressed  upon  them.  He  sought  to  obtain  stronger 
proofs  than  he  had  yet  found.  Still  Thomas  would  have  been  more 
blessed  had  he  believed  the  word  of  Jesus  before  he  had  seen  it  ac- 
complished. 

Among  those  who  sincerely  believe  in  Jesus  how  much  unbehef 
may  be  detected  !  How  often  they  fear  that  He  has  forgotten  them, 
though  He  has  promised  that  He  never  will !  If  they  would  always 
trust  him  they  would  always  taste  that  peace  which  passeth  all  un- 
derstanding. Jacob,  though  an  eminent  saint,  in  the  midst  of  his  fiery 
trials  was  tempted  to  exclaim,  "  All  these  things  are  against  me  ;" 
but  the  Shunammite  was  enabled  in  the  depth  of  her  trouble  to  say, 
'*  It  is  well." 

Evening  Scripture  portion. 
2  Kings  IV.  1-37.     The  faith  of  the  Shunammite. 


John  XXI.  1-14. — Christ  appears  at  the  lake  of  Gennesareth. 

This  is  the  third  time  that  the  Lord  showed  himself  to  several  dis- 
ciples assembled  together  after  he  rose  from  the  dead.  The^r^^  time 
was  on  the  evening  of  the  day  of  his  resurrection  ;  the  second  was  a 
week  afterwards,  when  Thomas  was  present.  Both  these  appearances 
took  place  at  Jerusalem.  The  thit^d  occurred  in  Galilee.  The  angel 
at  the  tomb  had  promised  that  Jesus  would  meet  his  disciples  in  Gali- 
lee. In  this  part  of  Canaan  he  had  lived  from  his  childhood,  and  here 
he  had  often  travelled  with  his  little  flock,  preaching  the  Gospel. 

It  must  have  been  a  trial  to  the  apostles  not  to  see  their  Lord  as 
soon  as  they  arrived  there.  It  seems  that  they  were  reduced  to  great 
necessity  while  waiting  for  him,  and  that  they  were  obhged  to  resume 
their  old  occupation  of  fishing.  But  they  were  not  forgotten  by  him 
who  had  given  his  own  flesh  for  the  life  of  the  world. 

68 


538  CHRIST  AT  THE  LAKE  OF  GENNESARETH.  [dec.  24 

After  a  toilsome  night,  spent  in  vain  endeavors  to  procure  a  fresh 
supply  of  food,  they  heard  a  voice  calling  out,  "  Children,  have  ye  any 
meat  ?"  But  they  neither  recognised  the  voice,  nor  the  form  of  their 
Lord.  Soon,  however,  the  beloved  apostle  John  discovered  him  by  his 
wondrous  acts.  After  following  his  directions,  the  apostles  found  their 
net  laden  with  an  enormous  quantity  of  fishes.  Then  John  exclaimed, 
"  It  is  the  Lord." 

On  several  occasions  after  the  resurrection,  Jesus  made  himself 
known  by  some  word  he  uttered,  or  act  he  performed,  without  decla- 
ring plainly  who  He  was.  When  he  pronounced  the  name  of  Mary, 
he  was  made  manifest  as  her  Lord  ;  and  when  he  blessed  the  bread  at 
Emmaus,  he  was  discovered  by  the  mourning  disciples.  There  are 
many  ways  in  which  Jesus  slill  makes  his  people  feel  that  he  is 
present.  When  a  soul  is  converted,  then  we  know  that  he  is  near ; 
when  in  the  midst  of  trouble,  comfort  flows  into  the  heart, — when 
prayer  is  answered, — when  temptation  is  resisted, — when  sin  is  sub- 
dued,— when  death  is  welcomed  ; — then  we  may  feel  assured  "  It  is 
the  Lord." 

As  soon  as  the  seven  hungry  and  weary  disciples  reached  the  shore, 
what  a  proof  of  their  Lord's  condescending  care  met  their  eyes  !  A 
fire  of  coals  was  kindled,  fish  was  laid  thereon,  and  bread  was  pro- 
vided. Whose  hands  had  kindled  that  fire  and  prepared  that  repast? 
Was  it  the  pierced  hands  of  the  risen  Saviour,  or  those  of  angels,  his 
ministering  servants  ?  We  know  not  by  what  means  the  simple  fare 
was  made  ready  ;  but  we  know  that  it  was  the  Lord  who  had  conde- 
scended to  provide  this  seasonable  supply.  The  King  of  glory  him- 
self waited  upon  his  poor  followers.  He  who  had  washed  their  feet 
before  he  suffei^ed,  fed  them  with  his  own  hands  after  he  was  risen. 

Have  his  people  cause  to  fear,  lest  they  should  be  forgotten  in  the 
day  of  their  necessity  ?  Sometimes  they  are  tempted  to  inquire, 
What  shall  I  do,  if  my  business  should  not  prosper  ?  What  would 
become  of  me  if  sickness  should  lay  me  low  ?  Who  would  take  care 
of  me,  if  I  should  live  to  be  old  and  feeble  ?  But  these  are  unbeliev- 
ing thoughts.  Christ  has  promised  each  of  his  children  :  "  I  will 
never  leave  thee,  nor  forsake  thee  ?"  When  our  minds  are  troubled 
with  cares  concerning  the  future,  let  us  remember  the  Lord  Jesus  by 
the  side  of  the  lake,  feeding  his  poor  disciples  with  his  own  pierced 
hands 

•  Evening  Scripture  portion.    Ruth  II.     The  Lord's  kindness  to  Ruth. 


DEC.  26.]  CHRIST  QUESTIONS  PETER.  539 


CHRISTMAS    DAY. 

Suspend  the  course  for  the  day,  and  read  Is.  IX.  1-8  ;  and  Luke  XL 
1-15  ;  or  some  other  chapter  suitable  to  the  Nativity. 


John  XXI.  15-17. — Christ  questions  Peter  concerning  his  love, 

"  Simon,  son  of  Jonas,  lovest  thou  me  more  than  these  ?'*  Why  did 
the  Lord  Jesus  ask  this  question  ?  And  why  did  he  say  three  times, 
**  Lovest  thou  me  ?"  Peter  had  lately  denied  him  openly  three  times. 
It  is  a  great  satisfaction  to  a  penitent  backslider,  to  have  an  oppor- 
tunity of  expressing  his  feelings.  If  Jesus  had  not  made  the  inquiry 
in  this  pointed  manner,  Peter  might  have  felt  afraid  of  coming  forward 
as  he  used  to  do.  He  might  have  thought,  "  How  have  I  behed  all 
my  professions  by  my  conduct ! — henceforth  I  will  keep  silence  ;"  but 
Jesus  invited  him  to  speak.  Then  Peter  replied,  *'  Yea,  Lord,  thou 
knowest  that  I  love  thee."  He  had  lost  his  self-confidence,  but  he  re- 
tained his  fervor.  He  no  longer  professed  to  love  his  Lord  more  than 
his  fellow-disciples  loved  him ;  he  no  longer  protested,  *'  Though  all 
men  shall  be  offended  because  of  thee,  yet  will  /  never  be  offended  ;" 
but  he  still  felt  that  he  loved  his  Master,  and  he  still  knew,  that  though 
others  might  suspect  his  sincerity,  the  Searcher  of  hearts  never  could. 

Is  it  a  comfort  to  us  to  reflect  that  Jesus  knows  our  hearts  ?  Do  we 
feel  assured  that  when  he  looks  into  them  he  sees  there  some — though 
not  enough — gratitude  for  all  his  kindness?  What  should  we  think  of 
Peter,  if  he  had  not  loved  his  Lord  !  What  should  we  think  of  him, 
if  he  could  have  beheld  Jesus  dying  on  the  cross,  and  not  have  loved 
him  !  and  if  he  could  have  received  a  generous  pardon  after  his  base 
denial, — and  not  have  loved  him  !  and  if  he  could  that  morning  have 
taken  the  food  from  \vm  pierced  hands, — and  not  have  loved  him  I  But 
has  Jesus  done  nothing  for  us  ?  Is  there  one  person  here  present  who 
can  say,  "  I  have  no  reason  to  love  the  Lord ;  he  has  done  nothing  for 
me ;  he  has  shown  me  no  kindness ;  he  has  never  fed  me,  nor  par- 
doned me,  nor  shed  his  blood  for  me  ?"  No  creature  knows  how  much 
Jesus  has  done  for  him ;  when  all  his  goodness,  and  forbearance,  and 
long-suffering  come  to  light,  (as  ihey  will  do,  at  the  last  day,)  every 
one  who  has  not  loved  him  will  be  overwhelmed  with  shame,  and  con- 
fusion of  face. 

It  is  the  earnest  wish  of  those  who  do  love  the  Lord,  to  know  how 
they  can  please  him.  Jesus  told  Peter  how  to  show  his  love.  He 
said,  "  Feed  my  lambs,"  and  then  *'  Feed  my  sheep."  He  had  made 
Peter  a  minister  of  the  gospel.  In  a  minister's  office  there  are  two 
parts :   the  first  is,  "  Converting  sinners ;"  the  second,  "  Instructing 


540  CHRIST  FORETELLS  THE  [dEC.  27. 

saints."  When  the  Lord  that  morning  had  caused  the  disciples  to 
catch  a  multitude  of  fishes,  he  had  shown  them  that  they  would,  by- 
preaching  the  gospel,  convert  many  sinners.  When  he  commanded 
Peter  to  feed  his  sheep  and  lambs,  he  taught  him  that  it  would  be  his 
duty  to  instruct  the  saints.  A  minister  resembles  both  a  fisherman 
and  a  shepherd.  When  he  is  exhorting  sinners  to  come  to  Jesus,  then 
he  is  like  a  fisherman  enclosing  fishes  in  his  net ;  when  he  is  teaching 
behevers,  then  he  is  like  a  shepherd  feeding  his  flock. 

The  lambs  are  the  first  objects  of  the  shepherd's  care,  because  they 
are  weaker  than  the  sheep.  All  children  who  love  Christ  are  his 
lambs ;  good  ministers  feed  them  with  the  fresh  grass  that  grows  by 
the  still  waters.  When  they  tell  them  about  the  good  Shepherd,  who 
died  to  save  sinners,  then  it  is  they  feed  the  lambs.  Jesus  himself 
gathers  them  with  his  arms,  and  carries  them  in  his  bosom,  and  keeps 
them  from  the  roaring  hon  who  seeks  to  devour  them.  There  are 
some  aged  persons  who  have  only  just  begun  to  believe,  and  these 
also  are  counted  by  Jesus  among  his  lambs.  It  may  be,  that  neglected 
by  earthly  shepherds,  they  have  gone  "  from  mountain  to  hill,"  and 
had  ''forgotten  their  resting-place."  (Jer.  1.  6.)  When  lo !  in  their 
declining  years,  they  heard  a  voice  saying,  "  Come  unto  me,  all  ye 
that  are  weary  and  heavy-laden,  and  I  will  give  you  rest."  They 
obeyed  the  gentle  call,  and  now  each  of  them  can  say,  "  The  Lord  is 
my  shepherd,  I  shall  not  want."  There  are  many  little  children  who 
have  repeated  this  verse  as  soon  as  they  could  Hsp ;  and  many  aged 
saints  who  have  uttered  it  with  their  expiring  breath. 

Evening  Scripture  portion.     1  Peter  V.     Feeding  the  flock. 


John  XXL  18  to  end. — Christ  foretells  the  manner  of  Peter's 

death. 

• 
JNoNE  of  US  can  foresee  what  will  be  the  manner  of  our  death.  We 
know  not  whether  it  will  be  natural  or  violent,  sudden  or  lingering, 
painful  or  comparatively  easy  ;  we  do  not  even  know  certainly  that  we 
shall  die ;  for  some  will  remain  until  the  coming  of  the  Lord,  and  be 
caught  up  to  meet  him  in  the  air.  God  in  his  goodness  and  his  wis- 
dom has  concealed  the  future  from  his  creatures,  even  those  things 
that  most  nearly  concern  them.  But  occasionally  he  departs  from  his 
usual  course.  Li  wrath  he  revealed  to  Jehoram,  the  king  of  Judah, 
the  manner  of  his  death.  There  came  a  writing  from  Elijah  the 
prophet,  describing  the  dreadful  disease  which  would  cut  short  his  days. 
(2  Chron.  xxi.  15.)  In  love  Jesus  revealed  to  Peter  the  manner  of  his 
death.  It  was  the  most  painful,  and  the  most  shameful,  yet  the  niost 
honorable,  because  the  death  his  Master  had  suffered,  even  crucifixion 


DEC.  27.]  MANNER  OF  PETER'S  DEATH.  541 

The  Bible  contains  no  account  of  the  event,  but  it  has  been  con)- 
monly  reported  that  it  took  place  at  Rome. 

If  when  Feter  Jirst  began  to  follow  the  Lord,  he  had  known  that  he 
should  be  called  to  endure  such  bitter  sufferings  for  his  sake,  the  an 
nouncement  might  have  overwhelmed  him  with  terror.  But  since  tha> 
time  his  soul  had  been  strengthened  ;  and  he  was  willing  to  encounte) 
trials  that  once  would  have  appalled  him.  In  his  second  epistle  he 
speaks  with  calmness  of  his  death  :  "  Knowing  that  shortly  I  mus) 
put  off  this  my  tabernacle,  even  as  our  Lord  Jesus  Christ  hath  showed 
me."     (2  Peter  i.  14.) 

God  can  make  those  events  which  once  appeared  terrible^ — tolerable, 
and  even  delightful  to  the  soul.  There  may  be  great  trials  reserved 
for  some  of  us.  If  we  knew  now  what  they  were,  perhaps  we  should 
say,  ''  We  cannot  sustain  them."  But  God  will  enable  us  to  bear  all 
that  he  has  appointed  that  we  shall  suffer.  He  answered  Paul's 
prayers  for  deliverance  from  his  piercing  thorn,  by  saying,  "  My  grace 
is  sufficient  for  thee."     His  grace  is  sufficient  for  us  also. 

It  seems  that  the  Lord  uttered  the  prophecy  concerning  Peter  in  the 
presence  of  the  other  disciples ;  but  afterwards  he  called  him  to  go 
apart  with  him.  Encouraged  by  the  favor  shown  him,  Peter  ventured 
to  ask  the  Lord  what  would  become  of  John,  who  was  following  their 
steps.  It  was  natural  that  he  should  expect  this  question  would  be 
answered,  for  at  the  last  supper,  when  he  had  asked  John  to  inquire 
who  should  betray  the  Lord,  a  reply  had  been  granted.  But  there 
was  a  great  difference  between  these  two  inquiries.  Anxiety  to  clear 
themselves  of  the  foul  crime  that  one  of  their  number  would  commit, 
led  all  the  faithful  apostles  to  desire  to  know  who  the  traitor  was. 
But  it  was  curiosity  that  induced  Peter  now  to  ask,  "  What  shall  this 
man  do  ?"  Such  curiosity  required  a  check.  There  is  nothing  re- 
vealed in  the  Scriptures  to  gratify  curiosity.  Man  would  like  to  know 
the  history  of  the  angels,  but  he  is  only  told  his  own  history ;  for  this 
alone  concerns  him  :  he  would  like  to  know  who  are  the  inhabitants 
of  the  worlds  suspended  in  the  heavens,  but  he  is  only  told  who  he 
himself  is. 

It  is  not  curiosity  that  makes  Christians  desirous  to  know  all  things 
that  Jesus  did.  Love  leads  us  to  wish  to  hear  all  his  words,  and  to 
learn  the  particulars  of  all  his  actions.  But  it  was  impossible  that 
they  could  all  be  written  in  one  book.  Shall  we  ever  know  all  those 
interesting  facts  ?  If  we  are  made  worthy,  through  the  blood  of  Jesus, 
to  enter  his  kingdom  of  glory,  we  may  hear  from  the  lips  of  apostles 
circumstances  which  iheii  pens  have  not  recorded.  Angels  were  wit- 
nesses of  scenes  where  apostles  were  not  present ;  hereafter  those  holy 
watchers  may  describe  events  that  occurred  among  the  green  hills  near 
Bethlehem,  and  on  the  sultry  plains  of  Egypt,  in  the  lowly  dweUing  at 
Nazareth,  and  on  the  shady  banks  of  Jordan,  amidst  the  dismal  caverns 
of  the  wilderness,  and  upon  the  sorrowful  summit  of  Mount  Olivet, — 
events  which  have  never  yet  been  heard  by  mortal  ear.     And  may  not 


542  CHRIST  MEETS  HIS  DISCIPLES.  [dec.  28 

the  Lord  Jesus  himself  condescend  to  reveal  to  his  people  some  pas- 
sages in  his  life,  and  some  feelings  of  his  heart,  which  are  known  to 
none  but  Himself  ? 

Evening  Scripture  portion.    2  Peter  I.    Prophecy  of  Peter's  death. 


Matt.  XXVIII.  16  to  end. — Christ  meets  his  disciples  on  a  mountain. 

When  the  Lord  Jesus  was  on  earth,  he  had  no  palace  in  which  to 
hold  his  court.  It  was  on  a  mountain  in  Galilee  that  his  disciples  met 
together  to  behold  him  after  his  resurrection.  Why  was  a  mountain 
selected  as  the  place  of  meeting  1  Because  the  tops  of  mountains  are 
retired  spots.  As  the  Lord  would  not  permit  his  enemies  to  see  him 
after  he  rose  from  the  dead,  he  chose  a  secluded  place  in  a  remote 
part  of  the  land  in  which  to  meet  his  friends.  None  but  those  who 
loved  him  were  there.  More  than  five  hundred  brethren  were  gathered 
together  to  -see  him.  (1  Cor.  xv.  6.)  Was  such  an  assembly  ever 
known  before  or  since  !  It  is  common  to  behold  a  congregation  of  five 
hundred  persons.  But  do  they  all  love  Jesus  ?  Are  they  all  brethren 
in  Christ  ?  No  ;  in  such  congregations  the  children  of  wrath  and  the 
children  of  God  are  mingled.  But  there  was  not  one  of  Christ's  open 
enemies  among  the  five  hundred  on  the  mountain.  St.  Paul  calls  them 
all  "  brethren."  (1  Cor.  xv.)  We  know  not  their  names.  But  we 
may  conjecture  that  those  who  had  been  healed,  and  pardoned,  and 
instructed,  came  from  all  parts  of  the  land  to  behold  their  risen  Bene- 
factor. Bartimeus,  the  blind  beggar  of  Jericho,  and  the  blind  beggar 
of  Jerusalem,  may  have  been  there,  as  well  as  Joseph  and  Nicodemus, 
the  honorable  counsellors.  Though  they  are  called  brethren,  yet 
doubtless  womm  were  included  in  the  company.  It  is  probable  that 
the  pious  women  of  Galilee  were  present,  and  even  Mary,  the  Mother 
of  Jesus. 

We  should  like  to  know  what  Jesus  said  to  those  assembled  on  the 
mountain.  It  is  not  certain  that  the  words  recorded  by  St.  Matthew 
in  this  passage  were  spoken  before  that  assembly.  They  contain  the 
Lord's  charge  to  his  apostles.  "  Go  ye  therefore  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost." 
The  word  "  teach^^  in  this  verse,  means  "  disciple."  "  Go,  and  disci- 
ple all  nations,"  or  make  them  my  disciples.  How  could  the  apostles 
do  this  ?  By  preaching  the  gospel.  Those  who  believed  were  to  be 
baptized,  not  in  the  name  of  Jesus  only,  but  in  the  name  of  Father, 
Son,  and  Holy  Ghost,  the  glorious  Trmity.  Thus  Jesus  showed  that 
he  was  one  with  the  Father  and  the  Holy  Ghost. 

What  an  arduous  undertaking  the  Lord  assigned  to  his  apostles ! 


DEC.  29.]  CHRIST  PROMISES  MIRACULOUS  GIFTS.  543 

To  go  to  a  world  full  of  the  servants  of  Satan,  to  seek  for  seivants  for 
God  !  This  was  their  work.  How  could  they  perform  it !  Their 
Master  gave  the  encouragement  they  needed.  He  began  by  saying, 
"  All  power  (or  authority)  is  given  unto  me  in  heaven,  and  in  earth  ;" 
and  he  ended  by  declaring,  "  Lo,  I  am  with  you  alway,  even  unto  the 
end  of  the  world."  He  who  had  all  power  would  be  with  them  !  He 
who  lives  forever  would  be  with  them  !  What  could  they  fear  with 
such  a  guard  !  But  would  the  apostles  live  to  the  end  of  the  world  ? 
No  !  but  Christ  would  raise  up  other  men  like  them  in  spirit,  to  teach 
the  same  doctrines  they  had  taught.  He  is  still  with  his  faithful  min- 
isters, to  bless  their  labors  and  to  comfort  their  hearts.  What  an  as- 
sembly will  one  day  be  gathered  together  upon  the  heavenly  mountain, 
of  all  those  who  have  believed  through  their  word  !  There  may  hi^ve 
been  some  missing  from  the  mountain  in  Galilee,  who  would  have 
been  glad  to  be  there  ;  but  not  one  who  loves  Jesus  shall  be  absent 
from  the  mountain  of  the  Lord's  house.  Some,  knowing  that  Jesus 
had  been  lately  crucified,  doubted  at  first  whether  they  really  beheld 
the  risen  Saviour ;  but  there  shall  be  no  u?ibelief  in  heaven.  In  a 
little  while  the  brethren  were  obliged  to  descend  from  the  sacred  sum- 
mit ;  but  the  glorified  shall  never  descend  from  the  heights  of  the 
heavenly  Zion.  Shall  we  be  found  among  that  blessed  company? 
Let  us  now  often  seek  Christ  where  he  has  promised  to  meet  us — in 
secret — in  our  chambers — the  door  shut,  the  world  shut  out,  and  the 
heart  lifted  up  to  that  glorious  mountain  where  the  hundred  and  forty- 
four  thousand  surround  tha  Lamb. 

Evening  Scripture  portion.    Rev.  IV.     The  glories  of  heaven. 


Mark  XVL  15-18. — Christ  promises  to  bestow  miraculous  gifts. 

When  Jesus  was  born  in  Bethlehem  an  angel  declared  to  the  shep- 
herds, "  I  bring  you  good  tidings  of  great  joy,  which  shall  be  to  all 
people."  Those  good  tidings  are  called  the  Gospel.  Before  Jesus 
left  this  world  he  charged  his  apostles  to  preach  the  Gospel  to  all  peo- 
ple. He  did  not  send  angels  to  preach  it,  but  men.  He  said,  "  Go 
ye  into  all  the  world,  and  preach  the  Gospel  to  every  creature."  Then 
every  creature  ought  to  believe  the  Gospel.  Have  we  believed  it  ? 
We  have  heard  it :  but  hearing  it  will  not  save  the  soul.  The  Lord 
has  made  this  solemn  declaration  :  "  He  that  believeth,  and  is  bap- 
tized, shall  be  saved."  There  are  many  who  have  been  baptized  in 
their  infancy  who  have  not  believed  in  Jesus.  Shall  they  be  saved  ? 
No  ;  unless  they  believe,  they  cannot  be  saved  ;  for  it  is  written,  "'  He 
that  belimeth  not  shall  be  damned."  Awful  words  !  Whether  he  be 
bapti«»^J^  or  whether  he  be  not  baptized,  he  that  does  not  believe  shall 


544  CHRIST  PROMISES  MIRACULOUS  GIFTS.  [dec.  29 

perish.  What  is  it  to  believe  ?  It  is  to  receive  Christ  into  the  heart. 
There  is  an  instance  recorded  in  the  Acts  of  a  v^^icked  man  called  Si- 
mon Magus,  who  believed,  and  was  baptized.  But  he  did  not  believe 
with  the  heart.  His  faith  was  not  of  the  right  sort :  his  mind  was 
convinced^  but  his  heart  was  not  changed.  After  his  baptism,  the 
apostle  Peter,  reproving  him  for  a  blasphemous  request  he  had  made, 
said,  *'  Thou  hast  neither  part  nor  lot  in  this  matter ;  for  thy  heart  is 
not  right  in  the  sight  of  God.  I  perceive  that  thou  art  in  the  gall  of 
bitterness,  and  in  the  bond  of  iniquity."  (Acts  viii.  21-23.)  None 
can  be  saved  who  do  not  believe  with  the  heart  on  the  Son  of  God. 

When  Christ  sent  out  his  apostles  to  preach  the  Gospel,  he  knew 
that  the  world  would  be  ready  to  say  that  he  had  not  sent  them. 
Therefore  he  made  this  wonderful  promise  :  "  These  signs  shall  follow 
them  that  believe.  In  my  name- they  shall  cast  out  devils  ;  they  shall 
speak  with  new^  tongues  ;  they  shall  take  up  serpents ;  and  if  they 
drink  any  deadly  thing  it  shall  not  hurt  them  ;  they  shall  lay  hands  on 
the  sick  and  they  shall  recover."  (Mark  xvi.  17,  18.)  It  was  by  the 
power  of  the  Holy  Ghost  that  believers  would  perform  these  miracles. 
When  the  Spirit  descended  upon  the  apostles  at  the  day  of  Pentecost, 
he  enabled  them  to  speak  with  other  tongues.  (Acts  ii.  4.)  When 
he  descended  upon  Cornelius  and  his  friends,  he  caused  them  also  to 
speak  in  the  same  wonderful  manner.     (Acts  x.  45,  46.) 

The  apostles  possessed  a  privilege  beyond  other  believers.  They 
could  obtain  the  miraculous  gifts  of  the  Holy  Ghost  for  other  men  by 
laying  on  their  hands  with  prayer.  When  Peter  and  John  visited 
Samaria,  they  laid  their  hands  on  the  believers,  and  the  Holy  Ghost 
was  given.  Philip  the  deacon,  who  had  first  preached  the  Gospel  in 
Samaria,  had  not  been  able  to  communicate  the  heavenly  gift,  though 
he  himself  possessed  the  power  of  doing  miracles.  (Acts  viii.  13-17.) 
As  none  but  the  apostles  could  by  laying  on  of  hands  cause  behevers 
to  receive  the  Holy  Ghost, — after  their  death  the  power  of  working 
miracles  ceased.  The  Gospel  had  then  been  preached  to  the  ends  of 
the  world,  and  sufficient  miraculous  evidence  of  its  truth  had  been 
given.  (Rom.  x.  18.)  But  the  most  valuable  gift  that  Christ  bestows 
may  still  be  obtained.  It  is  charity,  or  holy  love.  Tongues  have 
ceased,  but  charity  has  not  failed,  and  shall  never  fail.  By  this  we 
may  know  whether  we  have  true  faith.  Do  we  love  God  ?  and  do 
we  love  the  children  of  God  ?  The  apostle  John  has  declared,  "  He 
that  loveth  not,  knoweth  not  God,  for  God  is  love."  (1  John  iv.  7,  8.) 
If  unholy  passions,  such  as  envy,  wrath,  and  malice,  are  nourished  in 
our  hearts,  then  we  may  be  sure  that  we  do  not  believe  in  Christ  with 
the  heart. 

Evening  Scripture  portion.     Ephes.  IV      The  gifts  of  Christ 


DEC.  30. J  CHRIST  OPENS  THE  UNDERSTANDING.  54S 


Luke  XXIV.  44-49. — Christ  opens  the  understandings  of  his 

apostles. 

The  Lord  Jesus  remained  forty  days  on  the  earth  after  his  resur- 
rection. During  this  time  he  often  conversed  with  his  disciples.  It  is 
written  in  the  Acts,  concerning  the  Lord  and  his  apostles,  "  To  whom 
he  showed  himself  alive  after  his  passion  (or  sufferings)  by  many  in- 
fallible proofs,  being  seen  of  them  forty  days,  and  speaking  of  the 
things  pertaining  to  the  kingdom  of  God."  (Acts  i.  3.)  How  much 
we  should  like  to  hear  all  that  he  said  during  these  forty  days  !  It  is 
natural  to  inquire,  "  Where  did  the  Lord  abide  when  not  present  with 
his  disciples,  or  was  he  always  present  with  some  of  them?"  But 
though  we  cannot  ascertain  these  points,  we  may  know  on  what  sub- 
jects the  Lord  conversed  with  his  beloved  followers.  He  spoke  to 
them  of  his  own  past  sufferings.  They  had  just  witnessed  his  painful 
death  at  Jerusalem,  and  they  could  not  understand  how  the  righteous 
Father  should  give  up  his  righteous  Son  into  the  hands  of  wicked 
men.  But  Jesus  relieved  their  perplexity.  He  showed  them  from 
the  Old  Testament  prophecies  that  the  Lord  had  laid  on  him  the  sins 
of  men.  What  must  the  apostles  have  felt  when  they  first  understood 
that  all  the  bitter  pangs  they  had  seen  their  Lord  endure,  had  been  in- 
flicted for  their  sakes  !  He  explained  to  them  not  only  why  he  died, 
but  also  why  he  rose  again.  And  why  did  he  rise  again  ?  Because 
he  had  paid  the  ransom  for  our  sins,  even  his  own  precious  blood,  and 
therefore  he  was  set  free  from  the  prison  of  the  tomb.  Thus  Daniel 
the  prophet  had  declared  that  the  Messiah  should  come  "  to  make  an 
end  of  sins,  and  to  make  reconciliation  for  iniquity,  and  to  bring  in 
everlasting  righteousness."    (Daniel  ix.  24.) 

Were  such  conversations  ever  before  held  as  these  between  the 
Lord  and  his  disciples  after  his  resurrection !  How  different  from 
their  conversation  on  the  way  to  the  garden  of  Gethsemane  just  before 
his  crucifixion !  Then  sorrow  had  filled  their  hearts,  but  now  joy. 
Then  they  could  not  understand  many  very  simple  truths.  When  the 
Lord  said,  "  Whither  I  go  ye  know,  and  the  way  ye  know,"  Thomas 
replied,  '*  We  know  not  whither  thou  goest,  and  how  can  we  know 
the  way  ?"  But  now  the  disciples  understood  his  instructions.  And 
why  ?  Because  he  opened  their  understandings.  No  other  teacher 
ever  possessed  the  power  of  opening  the  understandings  of  his  pupils. 

Jesus  still  exercises  this  power.  He  bestows  the  Holy  Spirit. 
The  Bible  perplexes  those  who  are  not  taught  by  him.  When  they 
read  the  ceremonies  of  the  law,  they  sometimes  inquire,  "  Why  was 
so  much  blood  spilt  ?"  When  they  read  the  histories  of  the  saints, 
they  wonder  at  their  sins  and  at  their  sorrows.  When  they  read  the 
psalms  and  the  prophets,  they  are  astonished  to  find  bitter  complaints 
succeeded  by  rapturous  songs.  But  the  soul  taught  of  God  knows 
that  Christ  is  hidden  in  every  part  of  his  holy  word — that  the  ceremo 

69 


646  THE  ASCENSION.  [dec.  31 

nies  of  the  law  point  to  his  atoning  blood — that  the  histories  of  the 
saints  set  forth  the  sins  he  bore,  and  the  sorrows  he  sustained  ;  and 
that  the  psalms  and  the  prophets  are  filled  with  his  mournful  notes, 
and  with  his  joyful  strains. 

The  Lord  conversed  with  his  disciples  not  only  about  his  own  past 
sufferings,  but  also  about  their  future  labors.  He  told  them  what  they 
were  to  preach,  and  where  they  were  to  preach. 

What  were  they  to  preach  ?  Not  vengeance  but  mercy.  The  gifts 
that  sinners  need  are  repentance  and  pardon.  To  be  pardoned  without 
repentance  would  be  no  blessing  ;  for  an  impenitent  sinner  could  not 
be  happy  in  heaven.  To  repent,  and  yet  not  to  obtain  pardon,  how 
terrible  this  would  be  !  But  it  cannot  be  ;  for  no  true  penitent  shall 
be  sent  to  hell,  though  many  a  bruised  reed  has  feared  lest  this  should 
be  his  own  case. 

Audi  where  were  the  apostles  to  preach?  Among  all  nations,  but 
they  were  to  begin  at  Jerusalem.  The  murderers  were  to  have  the 
first  offer  of  pardon.  Those  who,  like  strong  bulls  of  Bashan,  had  be- 
set him  round,  who  had  gaped  upon  him  with  their  mouths  as  a  raven- 
ing and  roaring  lion,  were  to  be  the  first  to  obtain  mercy  from  the  silent, 
slaughtered  Lamb.  How  can  any  sinner  despair  after  hearing  of  this 
wonderful  grace  !  Millions  once  covered  with  scarlet  and  crimson 
stains  are  now  singing,  "  Unto  him  that  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood,  and  hath  made  us  kings  and  priests  unto 
God  and  his  Father,  be  glory  and  dominion  forever  and  ever." 

Evening  Scripture  portion.     1  Cor.  I.     The  "preaching  of  the  cross. 


Luke  XXIV.  50  to  end. — The  Ascension. 

The  Lord  Jesus  had  often  walked  with  his  disciples  to  Bethany. 
This  was  his  last  walk  to  that  endeared  spot.  A  last  walk  with  a  be- 
loved friend  is  usually  mournful ;  but  though  the  , disciples  knew  they 
were  soon  going  to  be  separated  from  their.  Lord,  they  were  not  un- 
happy..  Once  when. they  had  descended  into  the  vale  .of  Kedron,  and 
crossed  the  narrow  stream,  they  were  much  cast  down.  Then  it  was 
Jesus  had  said  to  them,  "  Let  not  your  heart  be  troubled."  On  that 
occasion  he  stopped  at  the  garden  of  Gethsemane  to  pray  and  suffer 
there  ;  but  now  he  passed  beyond  that  sorrowful  spot,  and  followed 
the  path  on  the  side  of  Mount  Olivet  which  leads  to  the  village  of 
Bethany.  Have  you  ever  passed  by  a  place  where  you  once  endured 
great  trials,  and  have  you  been  able  to  say,  as  you  looked  at  the  spot, 
"  God  has  been  very  gracious  unto  me ;  I  was  troubled,  and  he  helped 
me  ;  1  sought  him,  and  he  delivered  me  from  all  my  fears  ?"  What 
gratitude  the  soul  feels  when  it  remembers  the  former  anguish,  and 


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DEC.  31.]  THE  ASCENSION.  647 

contrasts  that  anguish  with  the  present  joy  !  But  who  has  ever  suf- 
fered such  pangs  as  Jesus  endured  in  the  garden  of  Gethsemane,  while 
bearing  the  burden  of  our^sins  ! 

When  he  walked  towards  Bethany  for  the  last  time  all  his  troubles 
were  over.  The  Psalms  record  his  thanksgivings  to  his  Father : 
"  Sing  unto  the  Lord,  O  ye  saints  of  his  ;  and  give  thanks  at  the  re- 
membrance of  his  holiness  ;  for  his  anger  endureth  but  a  moment ;  in 
his  favor  is  life  ;  weeping  may  endure  for  a  night,  but  joy  cometh  in 
the  morning."  (Ps.  xxx.  4,  5.)  Well  may  he  call  upon  his  saints  to 
•  rejoice  with  him.  All  he  sw^ereti  was  for  them.  All  he  hdis  obtained 
is  for  them.  He  needed  nothing  for  himself:  he  had  all  things  from 
everlasting  :  but  he  knew  that  we  had  lost  all,  and  that  he  alone  could 
recover  all  for  us. 

His  last  act  on  earth  was  an  act  of  love  to  his  people.  "  He  lifted 
up  his  hands,  and  blessed  them."  "  While  he  blessed  them  he  ,vas 
parted  from  them."  It  was  a  cloud  that  received  him  and  carried  him 
up  to  heaven.  The  apostles  beheld  him  as  he  ascended,  and  continued 
to  watch  till  they  could  see  him  no  more.  Two  angels  clothed  in 
white  apparel  remained  below  to  comfort  them.  And  how  did  they 
comfort?  By  this  promise:  "This  same  Jesus,  which  is  taken  up 
from  you  into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven."  The  words  of  prophets  and  apostles  agree  with 
those  of  the  angel.  An  apostle  of  the  New  Testament  has  declared, 
*'  Behold,  he  cometh  with  clouds.''^  (Rev.  i.  7.)  A  prophet  of  the  Old 
has  said,  "  His  feet  shall  stand  in  that  day  upon  Mount  Olives."  (Zech. 
xiv.  4.) 

How  did  the  apostles  feel  now  they  had  lost  their  Lord  ?  We  do 
not  hear  one  word  about  their  sorrow — we  do  not  read  of  their  shed- 
ding one  tear;  but  we  are  told  that  after  worshipping  their  ascended 
Saviour,  they  returned  to  Jerusalem  with  great  joy,  and  were  con- 
tinually in  the  temple  praising  and  blessing  God.  Though  still  in  the 
midst  of  their  enemies,  they  rejoiced  :  though  deprived  of  the  personal 
presence  of  their  Lord,  they  rejoiced :  though  they  knew  that  in  the 
world  they  should  have  much  tribulation,  they  rejoiced.  And  why  ? 
Because  they  believed  the  promises.  They  knew  that  Jesus  was 
gone  to  the  Father  to  make  intercession  for  them,  and  that  he  would 
return  again  to  make  them  blessed  forever. 

The  apostle  Peter  in  his  epistle  speaks  in  a  triumphant  manner  of 
his  Lord's  exaltation  :  "  Who  is  gone  into  heaven,  and  is  on  the  right 
hand  of  God  ;  angels,  and  authorities,  and  powers,  being  made  subject 
unto  him."  (1  Pet.  iii.  22.)  And  the  apostle  John,  in  the  last  page 
of  the  Bible,  and  almost  the  last  verse,  has  recorded  this  prayer,  "  Even 
so,  come  Lord  Jesus."  Do  we  partake  in  the  joy  of  these  holy  apos- 
tles ?  Jesus  loves  all  who  love  him,  whether  they  be  the  greatest  of 
his  apostles  or  the  weakest  of  his  lambs.  *'  He  ever  liveth  to  make 
intercession  (not  for  apostles  only,  but)  for  all  who  come  unto  God  by 
him."     He  will  come  again,  not  to  bless  apostles  only,  but  all  who 


548  THE  ASCENSION.  [dEC.  31. 

have  believed  in  him  through  their  word,  and  He  will  say  to  them  a//, 
"  Come,  ye  blessed  of  my  Father." 

We  have  now  traced  the  steps  of  the  Son  of  God  from  his  throne  of 
glory  into  this  dark  world,  and  back  again  to  the  same  bright  throne. 
We,  who  have  sat  together  day  after  day  reading  and  hearing  this 
affecting  history,  shall  one  day  meet  together  before  his  awful  tribunal. 
It  is  probable  that  circumstances  will,  sooner  or  later,  part  us  in  this 
life ;  we  may  remove  to  other  places,  or  we  may  be  removed  by  death  ; 
but— 7we  shall  meet  again.  It  will  then  be  known  whether  we  truly 
loved  this  blessed  Saviour :  whether  we  were  washed  in  his  blood, 
and  whether  we  were  sanctified  by  his  Spirit.  It  will  then  be  decided 
whether  we  shall  live  with  him  forever,  or  be  forever  banished  from 
his  presence.  "  Seek  ye  the  Lord  while  he  may  be  found  ;  call  ye 
upon  him  while  he  is  near."    (Isa.  Iv.  6.) 

Evening  Scripture  portion. 
Zech.  XrV.     The  Lord^a  return  and  glorious  reign. 


THE  END. 


^^   0?  THE 

[UHIVERSITT] 


UNIVERSITY  OF  CALIFORNIA  UBRARY 


